In the uprisings of the Arab world, Alain Badiou discerns echoes of the European revolutions of 1848. In both cases, the object was to overthrow despotic regimes maintained by the great powers—regimes designed to impose the will of financial oligarchies. Both events occurred after what was commonly thought to be the end of a revolutionary epoch: in 1815, the final defeat of Napoleon; and in 1989, the fall of the Soviet Union. But the revolutions of 1848 proclaimed for a century and a half the return of revolutionary thought and action. Likewise, the uprisings underway today herald a worldwide resurgence in the liberating force of the masses—despite the attempts of the ‘international community’ to neutralize its power.
Badiou’s book salutes this reawakening of history, weaving examples from the Arab Spring and elsewhere into a global analysis of the return of emancipatory universalism.
“We have encountered already the drive-train, which, turned by agrarian advances, will spin the wheels of the Industrial Revolution. The race for productivity, the very basis of capitalist development, means the replacement of labor power with means of production, living labor with dead, variable capital with constant.
Amid this arise General Ludd and Captain Swing, one leading sallies against the textile industries, the other in the agrarian theater of combat. Both movements described themselves in military terms, never better than in a letter “Signed by the General of the Army of Redressers Ned Ludd Clerk.” They took oaths, stocked arms.” Joshua Clover, Riot. Strike. Riot
***Since the very first machines were destroyed during the Luddite uprisings of 1811-1813 culminating in a region-wide rebellion in Northwestern England, militant direct action has been a weapon of the working class and a form of resistance against their rulers.
('Preston attack on the Military: two rioters shot’, Illustrated London News, 13th August, 1842)
The New Statesman called him 'an heir to Jean-Paul Sartre and Louis Althusser' after his most recent publication, Wittgenstein's Antiphilosophy. Following his talk at the Institut Français de Grèce entitled ‘What does doing politics mean today?’ Grèce Hebdo met with Alain Badiou to discuss politics, communism and love.
Translated by David Broder
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.