The Adventure of French Philosophy is essential reading for anyone interested in what Badiou calls the “French moment” in contemporary thought.
Badiou explores the exceptionally rich and varied world of French philosophy in a number of groundbreaking essays, published here for the first time in English or in a revised translation. Included are the often-quoted review of Louis Althusser’s canonical works For Marx and Reading Capital and the scathing critique of “potato fascism” in Gilles Deleuze and Félix Guattari’s A Thousand Plateaus. There are also talks on Michel Foucault and Jean-Luc Nancy, and reviews of the work of Jean-François Lyotard and Barbara Cassin, notable points of interest on an expansive tour of modern French thought.
Guided by a small set of fundamental questions concerning the nature of being, the event, the subject, and truth, Badiou pushes to an extreme the polemical force of his thinking. Against the formless continuum of life, he posits the need for radical discontinuity; against the false modesty of finitude, he pleads for the mathematical infinity of everyday situations; against the various returns to Kant, he argues for the persistence of the Hegelian dialectic; and against the lure of ultraleftism, his texts from the 1970s vindicate the role of Maoism as a driving force behind the communist Idea.
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.
By Alain Badiou, Athens, 7 July. Originally published in Liberation. Translated from the French by David Broder.
Copyright: Giovanni Tusa 2014.
It is urgently necessary to internationalise the Greek people’s cause. Only the total elimination of the debt would bring an "ideological blow" to the current European system.
1. The Greek people’s massive "No" does not mean a rejection of Europe. It means a rejection of the bankers’ Europe, of infinite debt and of globalised capitalism.
2. Isn’t it true that part of nationalist opinion, or even of the far Right, also voted "No" to the financial institutions’ demands – to the diktat from Europe’s reactionary governments? Well, yes, we know that any purely negative vote will be partly confused. It has always been the case that the far Right can reject certain things that the far Left also rejects. The only clear thing is the affirmation of what we want. But everyone knows that what Syriza wants is opposed to what the nationalists and the fascists want. So the vote is not just a generic vote against the anti-popular demands of globalised capitalism and its European servants. It is also, for the moment, a vote of confidence in the Tsipras government.