Alain Badiou

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Alain Badiou (2010)

Alain Badiou (born January 17, 1937 in Rabat ) is a French, Marxist or Communist oriented philosopher, mathematician and author of dramas and novels.

From 1969 to 1999 he was professor at the University of Paris VIII , then director of the Institute of Philosophy at the École normal supérieure (ENS) in Paris . Even after his retirement, he still works at the Collège international de philosophie . His political activities are expressed in the Organization politique , which he co-founded in 1985 and which emerged from parts of the Union des communistes de France marxiste-léniniste (UCFml) , a civil rights organization that deals in particular with issues such as immigration policy , asylum law , work and trade unions . Badiou has long been one of the leading figures in French Maoism .

biography

Badiou's father, Raymond Badiou (1905-1996), was a math teacher in schools in Rochefort-sur-Mer, Rabat , Casablanca and Toulouse . During the Second World War he took part in the active resistance . From 1944 to 1958 he was mayor of Toulouse. He was a member of the Section française de l'Internationale ouvrière (SFIO) and co-founder of the PSU ( Parti socialiste unifié ) until 1958 , after he resigned from his party because of Algerian policy and resigned from all offices. Alain Badiou therefore names the three most important influences his father had on his development: loyalty to his convictions, uncompromising attitude and interest in mathematics. His interest in philosophy developed from reading the works of Jean-Paul Sartre .

Badiou was a student at the Lycée Louis-le-Grand , then at the École normal supérieure (1956–1961). He taught at the Lycee in Reims from 1963. It was there that he began his close friendship with the playwright and philosopher François Regnault . He published several novels until he went to Paris VIII University in 1969 . Badiou was politically active very early on, he was one of the founders of the Parti socialiste unifié (PSU). The PSU stood out particularly in the struggle for the decolonization of Algeria. In 1964 he wrote his first novel, Almagestes . In 1967 he joined a study group led by Louis Althusser , he was also increasingly influenced by Jacques Lacan and became a member of the editorial team of Cahiers pour l'Analyse . By this time he had already acquired a solid basic knowledge of mathematics and logic, which he combined with Lacan's theory. His two contributions to the Cahiers anticipate important themes in his later works.

The student revolt in 1968 led to an even stronger bond with the left, where he took part in militant groups such as the Union des communistes de France marxiste-léniniste (UCFml). He himself said that the UCFml was the Maoist organization founded in 1969 by Natacha Michel , Sylvain Lazarus , himself and a small group of young people. During this time Badiou joined the newly founded University of Paris VIII / Vincennes-Saint Denis, a bastion of countercultural thinking. There he took part in heated intellectual debates with other professors such as Gilles Deleuze and Jean-François Lyotard , whose philosophical works he viewed as unhealthy deviations from Althusser's program of scientific Marxism .

In the 1980s, as Althusser's and Lacan's influence waned (Lacan died and Althusser was admitted to psychiatry), Badiou published more specific and abstract works such as Théorie du sujet (1982) and his magnum opus, L'Être et l'Événement (1988 ). Even so, he never distanced himself from Althusser or Lacan, and approving references to Marxism and psychoanalysis are not uncommon in his most recent works (especially in his Petit panthéon portatif / Pocket Pantheon ).

In 1999 he took over his current position in the ENS. It is also associated with other institutions, for example the Collège international de philosophie . He was a member of the organization politique , which he founded in 1985, together with comrades of the UCFml. This organization disbanded in 2007. Badiou was also a successful playwright; one of his most famous pieces is Ahmed le Subtil .

Since 1999 his works have increasingly been translated into English, Ethics , Deleuze , Manifesto for Philosophy , Metapolitics , and Being and Event . Articles have appeared in magazines such as Lacanian Ink , New Left Review , Radical Philosophy , Cosmos and History, and Parrhesia . His work is particularly well received by militant forces in India , the Democratic Republic of the Congo and South Africa , which is unusual for a European philosopher.

Badiou began a sharp argument with Parisian intellectuals after Circonstances 3: Portées du mot 'juif' - The Uses of the Word "Jew" was published in 2005. The clashes took place in Le Monde and Les Temps Modernes . Linguist and Lacanist Jean-Claude Milner , former president of Jacques Derrida's Collège international de philosophie , accused Badiou of anti-Semitism .

Philosophical work

Theory of the subject (Théorie du sujet) 1982

In 1982 Badiou published Théorie du sujet . In the book he looked for links between politics and philosophy. However, he later stated that the book was "not a public success". However, it was the occasion for Philippe Lacoue-Labarthe and Jean-Luc Nancy to invite him to two sessions in a seminar at the École normal supérieure , what Badiou called “the beginning of the very long journey that would take twenty years to get me out of my loneliness To bring out anonymity ”felt. Besides him, Jean-François Lyotard , Jacques Derrida and Sarah Kofman gave lectures in the seminar . The subject of the seminar was The Withdrawal of the Political . Based on the seminar sessions, the book Is Politics Conceivable? which, according to Badiou, had "not much more success" than Théorie du sujet . The book was one of the transition, "between the philosophical balance sheet of Maoism of the seventies and the new synthesis that will be proposed in 1988 Being and the event ".

Circonstances 3: Portées du mot "juif", Paris: Leo Schéer, 2005

In Badiou’s opinion, the term “Jew” is sacred in political usage. The victim ideology plays a decisive role: The Holocaust as an incomparable, unique event becomes the justification for an exceptional position. Another reason lies in a historical construction: The history of Europe and the self-image of Europe are rooted in the problem of the emancipation of Judaism in the Enlightenment era. The “ final solution ” should be explained as the last step in Europe in its enlightened self-image. A continuation of this story is the criticism of Israel as a state and Europe's support for the Palestinians. From this it is deduced that if one does not want to be an anti-Semite, one must reject criticism of Israel's policy.

As in his monograph Ethics , Badiou rejects the victim ideology for establishing identity. The Holocaust could not justify a hereditary predicate of special status - the racially justified "Jews" concept of the Nazis and the actions that follow from it cannot be the basis of the Jewish self-image. Genuine compassion for the victims could not lead to them being assigned a special identity, which in the eyes of the Nazis was precisely the justification for their suffering. Compassion is universal, it applies to everyone. The ascription of special properties, be they negative or positive, leads to the worst disasters.

The existence of a privileged Jewish state is archaic and contradicts the character of modern democratic states, in which every citizen is equal, regardless of origin and religion. The Middle East conflict can only be resolved through a secular democratic state in which the group identities are equal.

In Praise of Love (L'éloge de l'amour) 2008

The conversation between Alain Badiou and Nicolas Truong , which took place in 2008 as part of the Avignon Theater Festival , was published in a revised form under the title Eloge de l'amour ( Jean-Luc Godard ). In six chapters Badiou discusses the threat to love, the ideas of philosophers, the construction of love, the truth of love and its relation to art and politics.

With Arthur Rimbaud, Badiou wants to reinvent risk and adventure in love, against the need for safety and the need for comfort. Without love, philosophy cannot be understood either. To be a scholar, artist, activist and lover, these are the four conditions of philosophy. He sees love as threatened by the search for the ideal partner based on special similar or complementary characteristics of his personality profile: You want to avoid suffering, reduce the risk of failure and force happiness through calculation. In this way life loses its chance encounters, its possibilities and with it its poetry. There is always a risk of falling in love, but it is precisely the risk of making mistakes, suffering, and disappointing that gives life meaning and intensity. You have to experience the world from a difference, not just from an identity. The exchange of partners goes beyond mutual enjoyment; it develops into a “stage for two” in which an infinitely different “entered my life armed with his being and thus broken it up and put it back together”.

Badiou finds different conceptions of love in the history of philosophy, for example Schopenhauer's rejection of love, since it is only an invention of nature to ensure reproduction. He agrees with Jacques Lacan that there is no such thing as a sexual relationship because everyone thinks narcissistically and hedonistically about their own enjoyment, albeit mediated by the other. "The other serves [...] to discover the real thing in enjoyment". The relationship remains imaginary. In love, however, the subject tries to achieve the being of the other. Love is more than masking sexual interest. But it is also more than the “eternally feminine” Goethe that “attracts us”, it is “the construction of a world from a point of view that lies beyond my mere self-preservation instinct or my well-understood interests”

“Love always begins with an encounter. And in a certain way I give this encounter the metaphysical status of an event, that is, the status of something that does not fit into the immediate law of things. "

"An apparently insignificant event, which in reality is a radical event of microscopic life, has a universal meaning in its persistence and duration."

“Let's say love is a persistent adventure. The adventurous side is necessary, but the tenacity is no less. If you let it stick with the first obstacle, with the first serious difference of opinion, with the first problems, then that is only a distortion of love. "

For Badiou, jealousy is “an artificial parasite of love” and by no means part of its definition: “The main enemy of love, the one I have to defeat, is not the other, but that is me, the 'I' that identity is against wants the difference, which wants to assert its world against the world that is filtered and reassembled in the prism of difference. "

Love is also not a romantic self-dissolution in the other, not a “fusion”, not a “becoming one”, but also not simply a relationship of difference to one another, a way of relating to one or another, but it is a - as Badiou puts it - "truth procedure": By looking at the world from the perspective of difference and thus in a certain way bringing it to life, we recognize a truth that remains hidden from the individual who only looks at the world from his own perspective.

Badiou finds the philosophical-historical background of his radical conception of love in Plato and his universal theory of ideas, supplemented by his own ideas of a realization of eternity in time by means of the (love) event.

In love, an encounter, a declaration, and a fidelity can transform the absolute difference that exists between two individuals - one of the greatest differences one can imagine because it is an infinite difference - into a creative existence. Nothing like that can happen in politics with the fundamental contradictions. This means that there are indeed archenemies (p. 51 f).

The political problem is how to control hate, not love. Hatred is a passion that almost inevitably raises the question of the enemy. So we will say: In politics, where there are enemies, the control, indeed the elimination of every effect of hatred, is one of the tasks of the organization, whatever it may be (p. 60).

For Badiou, love is neither a political nor a religious category. He also sees the Christian creed “love your enemies” as a trick. Christianity has managed to use the power of love for the benefit of its church. Love in Christianity is passive, submissive and bowed and therefore no longer real love.

"A kneeling love is not love for me, even if we sometimes feel in love the passion to deliver ourselves to the one we love".

Paul - The Foundation of Universalism 1997

For Badiou, as he portrays Paul the contemporary in the first chapter, the apostle Paul is “a poetic thinker of the event and at the same time the one who, in his statement and in his actions, shows the enduring traits of that figure that could be called the militant or fighter. "Paul's achievement is a special kind of connection - namely that" which exists between the general idea of ​​a break, an overthrow, and that of a practice and a thinking that represents the subjective materiality of this break "(p. 8/9) . The atheist Badiou argues neither religiously nor philosophically: “The point is that Paul wants to fathom which law can structure a subject deprived of all identity, a subject that depends on an event, the only 'proof' of which is precisely that a Subject professes to him. "(P. 13)

In the 2nd chapter Who is Paul? Badiou goes into the life and letters of Paul. His letters are nothing more than interventions in the life of these groups (the communities he helped found), and they are filled with political passion. "Ultimately, however, Paul himself teaches us that it is neither the signs of power nor exemplary lives that matter, but what a conviction is capable of - here, now and forever." (P. 59)

In the third chapter, Texts and Contexts , Badiou compares Paul's "occasional texts " with the Gospels, but also with texts by Lenin, Lacan and Wittgenstein. In contrast to the Gospels, the letters have a teaching character. "Everything is reduced to a single point: Jesus, the Messiah, died on the cross and rose again." (Cf. p. 64/65)

In Chapter 4, Theory of Discourses , Badiou explains the novelty of Paul's teaching: “The fact that there is a denial of everything that all previous discourses declare as existing or being gives a concept of the extent of the ontological subversion to which Pauline anti-philosophy confesses or asks the fighter. The invention of a language in which folly, annoyance and weakness take the place of cognitive reason, order and power, in which non-being is the only credible confirmation of being - it is this invention in which Christian discourse is articulated . "(P. 90)

Badiou distinguishes between four discourses: the Greek discourse on the totality of the wise, the Jewish discourse on the totality of the prophet, the Christian discourse on apparent weakness and the mystical discourse on the unspeakable truth. The concept of the Greek and Jewish discourse is Lacan's father discourse ; the Christian discourse is a son discourse . While the father discourse is based on the certainty of a given, meaningful system of rule that obliges to obedience through insight or through belief in revelation, the son discourse opens up a rule-free and law-free view of the truth that emanates from the emptiness of the event and therefore only has the character of a subjective confession , not the character of rational or prophetic certainty. The mystical discourse speaks of the event itself - but in doing so it runs the risk of turning the event into a mirage, since the core of the real event cannot be captured in words without losing its character.

In the 5th chapter, The Division of the Subject , Badiou compares the discourses of the spiritual currents at the time of the Pauline letters: For Paul a subject is "... in reality the interweaving of two subjective paths, which Paul defined the flesh ( σάρξ ) and the spirit ( πνεῦμα ) calls ”(p. 105). “The Jews, Paul tells us again and again, look for signs and 'ask for miracles', the Greeks 'search for wisdom' and ask questions, the Christians confess the crucified Christ. Desire - questions - confession: these are the verbal figures of the three discourses, are their subjective attitudes ”(p. 111). Because he overcomes the exclusion criteria of the Greeks (bond with the polis) and the Jews (bond with the law), Badiou sees Paul as the founder of universalism.

In Chapter 6, The Antidialectic of Death and Resurrection , Badiou analyzes Paul's antidialectical conception of death and gives it an existentialist interpretation: “The only question is whether an existence in a break with the inexorable ordinariness of time encounters material happiness To serve truth and so, in the subjective division, beyond the survival necessities of the human animal, to become immortal ”(p. 124/125).

In the 7th chapter, Paul is against the law , Badiou deals in more detail with Paul's rejection of the Jewish religion of the law because of the particularity and difference of legality. Paul opposes the religion of the law with living faith: "Sin is the life of desire as autonomy, as automatism" (p. 148). "In essence, sin is less a malpractice than an inability of living thought to determine action" (p. 156).

In the 8th chapter Love as a universal power , Badiou presents his conception of love, which consists in confessing to the truth that takes place as a subjectively experienced event.

In the 9th chapter What is the last to die? - Hope explains to Badiou Paul's hope for justice: “She is a figure of the present subject to whom the universality on which he is working is returning” (p. 180).

In the 10th chapter The universality and the crossing of differences the reproach that Paul adapted himself opportunistically to his surroundings is refuted. Badiou makes it clear that Paul overruled the customs that were recorded from their subjective sense. Paul had to live with the world - "but without allowing himself to be formed, to be conformed" (p. 203).

L'éthique: Essai sur la conscience du Mal 1998

Current universal human rights ethics or the ethics of the whole other are nihilistic and obscure the reality of capitalism. The loyalty to the good and the particular truths in the search for the good do not lead to evil, this consists in terror, betrayal and disaster. Radical evil does not exist.

1. Does man exist?

Ethics is again determined by the ideology of universal and evident human rights, since since the end of communism any hope for collective social change appears illusory and dangerous. Many intellectuals who pursued revolutionary goals in the 1960s have come to terms with capitalism and parliamentarism and justify it with liberal humanitarian individualism. His idea of ​​universal a priori imperatives, which are neither empirically nor situationally justified, but are absolutely valid, goes back to Kant . The state has to subordinate itself to these moral imperatives, to protect the individual from violations of the law and to enforce compliance with the law. The good is determined by the evil, which must be fought, it no longer has an independent meaning. Human rights are thus rights to what is not evil, not rights to what is good. The universal human subject is thus always seen from its possible victim role. In contrast, the worst crimes show that man can be something other than a mortal being.

This negative ethic is to be rejected because the human being is reduced to a mortal organism. Man makes himself a contemptible being, a shabby animal on the victim side and a good person on the perpetrator side with the task of intervening. Instead of a human rights situation, one should speak of the special political situation, of the possibilities of those affected to change this situation in an active manner. Barbarism is only perceived as a violation of rights, so the "ethics" after decades of courageous criticism of imperialism and colonialism is in line with today's complacency of the West, and supports the claim that the misery of the third world is the result of their own incompetence briefly, their own lack of being human or civilized.

2. Any collective revolutionary enterprise is portrayed as utopian that inevitably leads to disaster. Any collective attempt to achieve good supposedly produces evil.

3. Negative ethics cannot recognize the singularity of situations from which every really human act proceeds. A doctor can attend a conference on medical ethics and hold up the Hippocratic Oath without having a problem turning a patient away on the argument that they lack necessary documents.

According to the weaknesses of universal ethics, Badiou advocates three principles of human ethics:

  1. Humans must define themselves positively: through affirmative thoughts and actions and through the particular truths of which they are capable.
  2. Evil must be derived from good and our ability to do good, not the other way around. This consists accordingly in the rejection of truth-led actions that change the social situation.
  3. There are no general ethics. There are only situations in which we can develop ways of acting.

2. Does the other exist?

The idea that ethics is about the other in his or her difference can be traced back to Emmanuel Levinas . This rejects the Greco-Western metaphysics because of its logic of substance and identity. The other cannot be reached from the despotic self. But his phenomenology of the other is unsuitable because otherness cannot be experienced. Hence it is posited as absolute, otherness becomes an abstract category, God, so that ethics is transformed into religion.

Badiou wants to base ethics on identity. No truth can be derived from the banal statement of differences, the differences in people and between people are infinite.

Cultural differences are only interesting on a touristic level. Real differences frighten the apostles of the right to difference. The other is only accepted if he is a good other, i.e. similar to us. Hence, multiculturalism is dishonest.

3. Ethics as a form of nihilism

Today's ethics denotes the inability to name something good and to strive for it. It is a symptom of a world that combines resignation with the will to separate and destroy. The logic of capital is considered necessary, objective and not debatable. Ethics complement the inevitable. The consensus ethic in the face of the inhuman promotes resignation and acceptance of the status quo. Every project of emancipation destroys the consensus, since every new truth meets the resistance of the existing. Modern ethics is the spiritual complement to this consensus and is terrified of any form of discord. It forbids ideas and thought projects and covers the situations calling for action with humanitarian talk.

The focus of ethics on happiness and the absence of death is also a sign of ethical nihilism. Ethics is incapable of perceiving old age and death as meaningful and therefore excludes them.

In order to escape nihilism, we have to do the seemingly impossible, namely affirming truths: in loving encounters, in the renewal of science, in the artistic act of creation and in emancipatory politics, against the prosperity ethics, the only content of which is the death of positive truth .

4. The ethics of truths

There are no general ethics because there is no abstract subject. There is only one special kind of animal in the special circumstances of a truth. The particular subject is created by fidelity to an event that he chooses. Badiou calls truth the actual process of loyalty to an event. The subject is not identical with the psychological subject.

The ethics of a truth is that which represents the duration and stability of someone in the formation of the subject and which is brought about by the truth process. The ethical consistency shows in the uninterested interest and in the opposition to opinions that are ideas without truth.

Ethics is anti-social, but not necessarily ascetic.

5. The problem of evil

We cannot determine evil by analyzing what is harmful. Evil must be thought from the starting point of good. But radical evil doesn't exist, not even in the Holocaust.

Evil has three names: Fear - the idea that an event represents a total situation; Treason - the inability to be faithful; Disaster - the identification of truth with an absolute power.

Poetic work: dramas

The Antioch Incident, Tragedy in Three Acts, 1982

The tragedy about the conversion of Paul was translated as the first drama Badious into English and then into German. With this drama Badiou deals with the same issues as his philosophical discourses. As for Badiou, it is of course also a political drama that is politically oriented through and through in its characters (politicians, revolutionaries, workers), locations and themes and which reflects the political situation in France in the 80s, that of resignation and the turning away from revolutionaries Ideals were marked. As with the first drama The Red Scarf , Badiou borrows many of the literary elements of Paul Claudel's drama , in this case from his drama Die Stadt . Also Badiou reception and examination of the set theory by Paul Cohen is recognizable. The three acts are named after the crucial places of early Christianity and the apostle Paul: Damascus, Antioch and Nicea.

Fonts

  • Deleuze , reader of Leibniz . Ed., Translated by Clemens-Carl Härle, in: Maps for "A Thousand Plateaus". With contributions by A. Badiou, G. Deleuze, CC Härle, B. Massumi, T. Negri and A. Villani. Merve, Berlin 1993, ISBN 3-88396-100-0 , pp. 133-161.
  • Politics of truth. With Jacques Rancière, edited by Rado Riha. Turia + Kant, Vienna 1996 (2nd edition 2013, abbreviated to the texts by Rado Riha and Jelica Šumič), ISBN 978-3-85132-489-1 .
  • Manifesto for philosophy. Translated by Eric Hoerl and Jadja Wolf. Turia + Kant, Vienna 1997 (2nd edition 2010), ISBN 978-3-85132-484-6 .
  • Small manual on inesthetics. Translated by Karin Schreiner. Turia + Kant, Vienna 2001 (2nd edition 2012), ISBN 978-3-85132-266-8 .
  • God is Dead: Brief Treatise on an Ontology of Transition. Translated by Jürgen Brankel. Turia + Kant, Vienna 2002 (2nd edition 2007), ISBN 978-3-85132-311-5 .
  • Paul. The foundation of universalism. Translated by Heinz Jatho. Diaphanes, Zurich / Berlin 2002 (2nd edition 2009), ISBN 978-3-03734-052-3 .
  • Philosophical reflections on some recent events. In: Terror in the System. September 11th and the aftermath. Edited by Dirk Baecker, Peter Krieg and Fritz B. Simon. Carl Auer Systems Verlag, Heidelberg 2002, ISBN 3-89670-279-3 , pp. 61-82.
  • Ethics: experiment on the awareness of evil. Translated by Jürgen Brankel. Turia + Kant, Vienna 2003, ISBN 978-3-85132-343-6 .
  • About metapolitics. Translated by Heinz Jatho, afterword by Peter Hallward. Diaphanes, Zurich / Berlin 2003, ISBN 978-3-935300-39-1 .
  • Deleuze. "The cry of being". Translated by Gernot Kamecke. Diaphanes, Zurich / Berlin 2003, ISBN 978-3-935300-33-9 .
  • Philosophy and topicality: a dispute. With Slavoj Žižek, edited by Peter Engelmann , translated by Maximilian Probst and Sebastian Raedler. Passagen, Vienna 2005 (2nd edition 2012), ISBN 978-3-7092-0030-8 .
  • The being and the event. Translated by Gernot Kamecke. Diaphanes, Berlin 2005, ISBN 3-935300-40-9 . First part of the main systematic work
  • Beckett: Desire can't be killed. Translated by Heinz Jatho. Diaphanes, Zurich / Berlin 2006, ISBN 978-3-935300-83-4 .
  • The century. Translated by Heinz Jatho. Diaphanes, Zurich / Berlin 2006 (2nd edition 2010), ISBN 978-3-935300-88-9 .
  • Third draft of a manifesto for affirmationism. Edited and expanded to include a conversation with Alain Badiou by Frank Ruda and Jan Völker, translated by Ronald Voullié. Merve, Berlin 2007, ISBN 978-3-88396-237-5 . Theses on art and poetry
  • 15 theses on contemporary art. (German, French, English) Translated by Heinz Jatho, in: INAESTHETIK - NO. 0: Theses on Contemporary Art. Edited by Tobias Huber and Marcus Steinweg. Diaphanes, Zurich / Berlin 2008, ISBN 978-3-03734-034-9 , pp. 11-26.
  • Can you think of the new? Conversation with Bruno Bosteels, translated by Heinz Jatho, in: INAESTHETIK - NO. 0: Theses on Contemporary Art. Edited by Tobias Huber and Marcus Steinweg. Diaphanes, Zurich / Berlin 2008, ISBN 978-3-03734-034-9 , pp. 27–56.
  • Wittgenstein's anti-philosophy. Translated by Heinz Jatho. Diaphanes, Zurich 2008, ISBN 978-3-03734-022-6
  • What does the name Sarkozy stand for ? Translated by Heinz Jatho. Diaphanes, Zurich 2008, ISBN 978-3-03734-041-7
  • Event and Law: the three negations. In: Event and Institution: Links to Alain Badiou. Edited by Gernot Kamecke and Henning Teschke. Narr, Tübingen 2008, ISBN 978-3-8233-6445-0 , pp. 17-28.
  • The concept of the model: introduction to a materialistic epistemology of mathematics. New edition of the work from 1969, extended by a previously unpublished foreword, translated by Jürgen Brankel. Turia + Kant, Vienna / Berlin 2009, ISBN 978-3-85132-510-2 .
  • Logics of the worlds: Being and the event 2. Translated by Heinz Jatho. Diaphanes, Zurich / Berlin 2010, ISBN 978-3-03734-023-3 . Second part of the systematic main work
  • Second manifesto for philosophy. Translated by Thomas Wäckerle. Turia + Kant, Vienna / Berlin 2010, ISBN 978-3-85132-570-6 .
  • Is politics possible? (morale provisoire # 1) Translated by Frank Ruda and Jan Völker. Merve, Berlin 2010, ISBN 978-3-88396-265-8 .
  • Small portable pantheon. Translated by Elfriede Müller and David Horst. August Verlag, Berlin 2011, ISBN 978-3-941360-06-8 . Tributes to deceased French philosophers
  • The communist hypothesis. (morale provisoire # 2) Translated by Frank Ruda. Merve, Berlin 2011, ISBN 978-3-88396-287-0 .
  • In praise of love: a conversation with Nicolas Truong. Translated by Richard Steurer. Passagen, Vienna 2011, ISBN 978-3-85165-966-5
  • Conditions. Translated by Heinz Jatho. Diaphanes, Zurich 2011 ISBN 978-3-03734-162-9 . On the four essential conditions of philosophy
  • Heidegger . National Socialism, women, philosophy. With Barbara Cassin. Diaphanes, Zurich 2011, ISBN 978-3-03734-164-3 .
  • The philosophy and the event. With a short introduction to Alain Badious philosophy by Fabien Tarby, translated by Thomas Wäckerle. Turia + Kant, Vienna 2012, ISBN 978-3-85132-666-6 . Contains a sketch for the third part of the main systematic work The Immanence of Truths
  • The finite and the infinite. Edited by Peter Engelmann, translated by Richard Steurer. Passagen, Vienna 2012, ISBN 978-3-7092-0011-7 .
  • There is no intercourse: two Lacan readings. With Barbara Cassin, translated by Judith Kasper. Diaphanes, Zurich 2012, ISBN 978-3-03734-214-5 .
  • Five lessons on the 'case' of Wagner. Translated by Thomas Laugstien, Diaphanes, Zurich 2012, ISBN 978-3-03734-220-6 .
  • The democratic landmark. Translated by Claudio Gutteck, in: Democracy? - A debate. With contributions by Giorgio Agamben, Alain Badiou, Daniel Bensaïd, Wendy Brown, Jean-Luc-Nancy, Jacques Rancière, Kristin Ross and Slavoj Žižek. Suhrkamp, ​​Berlin 2012, ISBN 978-3-518-12611-0 , pp. 13-22.
  • The idea of ​​communism (Vol. II). Edited with Slavoj Žižek, translations by Roland Holst and Adriana Enslin. LAIKA-Verlag, Hamburg 2012, ISBN 978-3-942281-29-4 .
  • Is socialism the real thing of the communist idea? Translated by Roland Holst. In: The idea of ​​communism (Vol. II) , pp. 11-22.
  • Philosophy and the idea of ​​communism. In conversation with Peter Engelmann. Ed. Peter Engelmann, translator Erwin Steinbach. 2., revised. Edition Passages, Vienna 2014 ISBN 978-3-7092-0107-7
  • The awakening of history. Ed. Peter Engelmann, translator Richard Steurer-Boulard. Passagen, Vienna 2013, ISBN 978-3-7092-0066-7
  • Plato's ›state‹. Translated by Heinz Jatho. Diaphanes, Zurich 2013, ISBN 978-3-03734-318-0 .
  • Jacques Lacan. Yesterday, today, dialogue. With Élisabeth Roudinesco, translator Thomas Wäckerle. Turia + Kant, Vienna 2013 ISBN 978-3-85132-702-1
  • The Antioch Incident: Tragedy in Three Acts. Ed. Peter Engelmann, transl. Corinna Popp. Passagen, Vienna 2013 ISBN 978-3-7092-0101-5
  • Plain text. A controversy. With Alain Finkielkraut , ed. Peter Engelmann, translator Richard Steurer-Boulard. Passagen, Vienna 2013 ISBN 978-3-7092-0038-4
  • Controversy. Dialogue on the politics and philosophy of our time. With Jean-Claude Milner, translator Thomas Wäckerle. Turia + Kant, Vienna 2013 ISBN 978-3-85132-715-1
  • Movie theater. Collected writings on film. Ed. Peter Engelmann, translator Paul Maercker. Passagen, Vienna 2014 ISBN 978-3-7092-0086-5
  • Contemporary pornography. Translator Brita Pohl. Turia + Kant, Vienna 2014 ISBN 978-3-85132-750-2
  • Lacan. The seminar. Antiphilosophy 3rd transl. Brita Pohl. Turia + Kant, Vienna 2015 ISBN 3-85132-780-2
  • Rhapsody for the theater. Ed. Peter Engelmann, transl. Corinna Popp. Passagen, Vienna 2015 ISBN 978-3-7092-0171-8
  • Conditions and infinity. A conversation with Gernot Kamecke. Merve, Berlin 2016 ISBN 978-3-88396-368-6
  • Against global capitalism . Ullstein, Berlin 2016 ISBN 978-3-5500-8152-1
  • Philosophy of true happiness . Passagen, Vienna 2016 ISBN 978-3-7092-0200-5
  • Try to spoil the youth . Edition Suhrkamp, ​​Berlin 2016 ISBN 978-3-518-07257-8
  • with Marcel Gauchet: What to do? Dialogue on communism, capitalism and the future of democracy. Translated by Richard Steurer-Boulard. Passagen, Vienna 2016
  • Trump . America's choice. Translated from Martin Born . Passagen, Vienna 2017
  • Praise the math. Ed. Peter Engelmann, translator Christian Leitner. Passagen, Vienna 2017
  • For a policy of the common good. In conversation with Peter Engelmann. Translated from Martin Born . Passagen, Vienna 2017
  • What do I mean by Marxism? Ed. Peter Engelmann, translator Richard Steurer-Boulard. Passages, 2018 ISBN 978-3-7092-0299-9
  • Aliocha Wald Lasowski. Althusser and us . Conversations with Alain Badiou, Étienne Balibar, Régis Debray, Yves Duroux, Maurice Godelier, Jean-Pierre Lefebvre, Jacques-Alain Miller, Antonio Negri, Jacques Rancière, Philippe Sollers . Ed. Peter Engelmann, translator Richard Steurer-Boulard. Passages, 2018. ISBN 978-3-7092-0319-4
  • Contemporary nihilism. Pictures of the present I. Ed. Peter Engelmann, transl. Martin Born. Passages, 2018 ISBN 978-3-7092-0321-7
  • Rebellion is justified. On the topicality of May 68. Ed. Peter Engelmann, transl. Richard Steurer-Boulard. Passages, 2018 ISBN 978-3-7092-0333-0
  • Sometimes, We Are Eternal . Ed. Jana Ndiaye Berankova, Norma Hussey. Suture Press , 2019 ISBN 978-2-9569-0560-8
  • Petrograd, Shanghai. The two revolutions of the 20th century. Translator Brita Pohl. Turia + Kant, 2019. ISBN 978-3-8513-2937-7

literature

  • Rémy Bac: La soustraction de l'être. The question ontologique de la verité de Heidegger et Badiou. Paris 2008.
  • Jason Barker : Alain Badiou. A Critical Introduction. Pluto Press, London 2002.
  • AJ Bartlett, Justin Clemens (Eds.): Alain Badiou. Durham 2010.
  • Bruno Bosteels: Alain Badiou: The career of an argumentative. Laika-Verlag, Hamburg 2012.
  • Steven Corcoran (Ed.): The Badiou Dictionary . Edinburgh University Press, Edinburgh 2015, ISBN 978-0-7486-4096-6
  • Frederiek Depoortere: Badiou and theology. London 2009.
  • Timm Ebner / Jörg Nowak: Structure as a break. Alternatives to the authoritarian post-Althusserianism in Badiou and Žižek. In: The Argument No. 288, 2010.
  • Dominik Finkelde: Political eschatology according to Paul. Badiou, Agamben , Žižek, Santner. Vienna 2007.
  • Peter Hallward (Ed.): Think again. Alain Badiou and the future of philosophy. London 2009.
  • Andreas Hetzel: The last communist. Alain Badiou on state and revolution , in: Franziska Martinsen / Oliver Flügel-Martinsen (eds.), Theory of democracy and criticism of the state from France. Recent Discourses and Perspectives, Stuttgart 2015 (Steiner), 109–130.
  • Adrian Johnston: Badiou, Žižek , and political transformation. The cadence of change. Evanston 2009.
  • Jens Knipp, Frank Meier (ed.): Loyalty to the truth. The rationale of Alain Badious philosophy. Munster 2010.
  • Jean-Jacques Lecercle: Badiou and Deleuze read literature. Edinburgh 2010.
  • Oliver Marchart : The political difference. On the thinking of the political with Jean-Luc Nancy, Claude Lefort, Alain Badiou, Ernesto Laclau and Giorgio Agamben (= Suhrkamp Taschenbuch Wissenschaft. Vol. 1956). Suhrkamp, ​​Berlin 2010.
  • Ed Pluth: Badiou. A philosophy of the new. Cambridge 2010 (German Badiou - A Philosophy of the New. Laika-Verlag, Hamburg 2012).
  • Gernot Kamecke / Henning Teschke (Ed.): Event and Institution. Links to Alain Badiou. Tübingen: Fool 2008.
  • Erik M. Vogt: "Aesthetic-political readings on the 'Wagner case': Adorno - Lacoue-Labarthe - Žižek - Badiou." Turia + Kant, Vienna / Berlin 2015. ISBN 978-3-85132-789-2

Web links

Commons : Alain Badiou  - collection of images, videos and audio files

Individual evidence

  1. ↑ http://www.franceculture.fr/emission-hors-champs-13-14-alain-badiou-15-2015-09-04
  2. ^ François Regnault Homepage at Cahiers pour l'Analyse ( Memento of August 18, 2010 in the Internet Archive )
  3. ↑ a b c d Badiou Homepage at Concept and Form: The Cahiers pour l'Analyse and Contemporary French Thought ( Memento from April 17, 2010 in the Internet Archive )
  4. ^ Alain Badiou: Part I: "We Are Still the Contemporaries of May '68" . In: The Communist Hypothesis (), translated by David Macey and Steve Corcoran, Verso, 2010, ISBN 978-1-84467-600-2 , p. 58.
  5. ↑ Badiou, Alain. "Jacques Lacan." Pocket pantheon. Trans. David Macey. London: Verso, 2009
  6. ↑ Badiou, Alain. "Louis Althusser." Pocket pantheon. Trans. David Macey. London: Verso, 2009
  7. ^ Alain Badiou - Uses of the Word "Jew" . Lacan.com. Retrieved June 18, 2011.
  8. ↑ See article against Badiou:
    • Roger-Pol Droit ("Le Monde des livres", November 25, 2005) and Frédéric Nef ("Le Monde des livres", December 23, 2005), in defense of Badiou: Daniel Bensaid ("Le Monde des Livres", 26 January 2006);
    against Badiou:
  9. ↑ Alain Badiou, Is Politics Conceivable? , Berlin 2010, p. 12.
  10. ↑ Alain Badiou, Is Politics Conceivable? , Berlin 2010, p. 13.
  11. ^ Alain Badiou: Paulus. The foundation of universalism . sequencia, Munich 2002, p. 8 .
  12. ↑ Kenneth Reinhard: Badiou's theater: A laboratory for thinking. In: Badiou "The incident at Antioch", Columbia University Press, New York 2013, pp. 13 ff.
personal data
SURNAME Badiou, Alain
BRIEF DESCRIPTION French philosopher, mathematician and writer
DATE OF BIRTH January 17, 1937
PLACE OF BIRTH Rabat