By Francois Laruelle
At face price, the 2 have a lot in universal: either espouse a place of absolute immanence; either argue that philosophy is conditioned by means of technology; and either command a pluralism of suggestion. Anti-Badiou relates the parallel tales of Badiou's Maoist 'ontology of the void' and Laruelle's personal performative perform of 'non-philosophy' and explains why the 2 are in truth significantly various. Badiou's whole venture goals to re-educate philosophy via one technological know-how: arithmetic. Laruelle rigorously examines Badiou's Being and Event and indicates how Badiou has created a brand new aristocracy that crowns his personal philosophy because the grasp of a complete theoretical universe. In flip, Laruelle explains the distinction along with his personal non-philosophy as a real democracy of proposal that breaks philosophy's continuous enthrall with arithmetic and as a substitute opens up a myriad of 'non-standard' areas the place pondering are available and practised.
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Extra info for Anti-Badiou: The Introduction of Maoism into Philosophy
Xxx: Introduction a minor or secondary role, whereas the immanent undulatory is also a transcending, but a simple one (an ascending), superposable and become under-deterrnining. Why do we now speak of the Real as undulatory and particulate, that is to say as quantum, rather th an as metaphysical? Qua simple terms or symbols, philosophy must become a quantum system of particulate superposition, functioning in the Real. The Real cannot be produced by a simple combination of symbols that run the risk of giving rise to doublets.
Perhaps he leaves us something like an "energy of despair» to fly or seek a problematic emergency exit, a sort of prior-to-first passivity. Since he makes of aIl the means-science, art, love, politics-an affair of force, placing them in the service of the militant Idea of philosophy, we also are condemned to consider that he has nothing but means; that the finest ends upon which history prides itself must re-enter into the rank of means. Means that it faIls to us, the n, to invent a new use for.
So that the non-philosophie al is not thematized as such, but operated as a subtractive, or even "negative;' critique of presence. NP speaks of aH of philosophy, without parts, but speaks of it as mere material, without validity over the real-One but validated as object of a non-philosophical usage. OV still maintains a philosophieal relation to philosophy via the subtraction of science, whereas NP maintains from the outset a non-philosophieal but positive relation to philosophy. In one case, "non-philosophy;' determined as mathematieal ontology, is still governed by philosophy qua meta-ontology, but in a relation of identity rather than of difference.
Anti-Badiou: The Introduction of Maoism into Philosophy by Francois Laruelle