With all eyes on Britain's future in Europe after the Brexit referendum; how do we reconnect with the European continent? In this new Five Book Plan, author of The Last Communard: Adrien Lejeune, the Unexpected Life of a Revolutionary (which is 50% off until the 4th July!), Gavin Bowd, picks his top five books to help you become a bit more French...
Fifty years ago, on 16 May 1966 Communist leader Mao Zedong launched the Cultural Revolution. Badiou's apparently "unrepentant" Maoism has been one of the most controversial, if misinterpreted, elements of his thought. Badiou is interviewed on the question by an anonymous Chinese philosopher, maintaining that Mao continues to provide a model for dialectical thought, if not for a historical project. Visit LEAP to read the original piece in full.
ILLUSTRATION / Wang Buke
A Dialogue Between a Chinese Philosopher and a French Philosopher
Some time ago, French philosopher (and venerable Maoist) Alain Badiou traveled to China to speak to a Chinese philosopher. Though his or her name appears to have been lost in the ashes of time, the transcript of this alleged meeting remains, and bears a noted resemblance to a series of conversations Badiou had with Lu Xinghua, a contentious proponent of the theorization of Chinese contemporary art. A restaging of this dialogue this past December in New York, with an actress as the skeptical interlocutor, provided a window into Continental philosophy’s most ardent Orientalist fantasies—and an hour or two of solid dialectical entertainment.
Is it selfish to want to be happy? On the contrary, thinks Alain Badiou: happiness is fundamentally egalitarian and to demand it, against its apparent impossibility, is a militant act. The interview below was translated by David Broder; see the original French text here.
(Photo: Badiou at Kendall College of Art and Design, Grand Rapids, 2014)
What encounters proved most decisive in giving your life its direction?
Alain Badiou: Before theatre and philosophy, it was something that my father said. Indeed, during the Second World War I had this screen memory take form, which was of decisive importance for my subsequent existence. I was six years old at the time. My father, who was in the Resistance – for which reason he was appointed Mayor of Toulouse upon Liberation – put up a big map of the military operations, in particular covering the developments on the Russian front. The frontline was marked out by a thin piece of string, pinned to the wall with tacks. I saw that the string and the tacks kept moving, though I did not ask too many questions; as a man operating in clandestinity, in front of the children my father was evasive about anything regarding the political situation and the war. This was spring 1944. One day, at the moment of the Soviet offensive in Crimea, I saw my father moving the string further left, clearly showing that the Germans were retreating toward the West. Not only had their conquering advance been held back, but now it was they who were losing vast swathes of territory. With a flash of understanding I said to him, ‘But then, maybe we’ll win the war?’ and for once he gave a very clear answer: ‘But of course, Alain! We just need to want it’.
What is the meaning of death today? For Alain Badiou, it is a reminder that we are defined by finitude: 'we are only mortals' is the order of the day, underlying both capitalist and religious nihilisms. In a seminar given on 18 May 2015, Badiou offered a new conception of death as radical exteriority. 'Death is something that happens to you; it is not the immanent unfolding of some linear programme.' Translated by David Broder.