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Om forfatteren

Alain Badiou teaches philosophy at the Ecole normale superieure and the College international de philosphie in Paris.

Omfatter også følgende navne: Badiou a., BADIOU ALAIN, Alain Badiou

Image credit: Siren-Com

Serier

Værker af Alain Badiou

Being and Event (1988) 458 eksemplarer
In praise of love (2009) 253 eksemplarer
Grundrids af metapolitikken (1998) 233 eksemplarer
The Communist Hypothesis (2009) 224 eksemplarer
Deleuze: The Clamor of Being (1997) 167 eksemplarer
Logics of Worlds (2009) 154 eksemplarer
The Century (2005) 141 eksemplarer
Handbook Of Inaesthetics (1998) 124 eksemplarer
Theory of the Subject (1982) 122 eksemplarer
Philosophy for Militants (2011) 119 eksemplarer
Manifesto for Philosophy (1989) 109 eksemplarer
Philosophy in the Present (2003) 104 eksemplarer
Theoretical Writings: Alain Badiou (2004) 103 eksemplarer
Polemics (2006) 95 eksemplarer
Second Manifesto for Philosophy (1994) 95 eksemplarer
The Meaning of Sarkozy (2007) 94 eksemplarer
Wittgenstein's Antiphilosophy (1737) 84 eksemplarer
Conditions (1900) 75 eksemplarer
The Adventure of French Philosophy (2012) 71 eksemplarer
Number and Numbers (1990) 70 eksemplarer
Five Lessons on Wagner (2010) 53 eksemplarer
What Is a People? (2013) 49 eksemplarer
On Beckett (1995) 47 eksemplarer
Philosophy and the Event (2012) 44 eksemplarer
In Praise of Mathematics (2015) 44 eksemplarer
Cinema (2010) 39 eksemplarer
The True Life (2016) 39 eksemplarer
Trump (2016) 32 eksemplarer
Rhapsody For The Theatre (1990) 27 eksemplarer
Reflections On Anti-Semitism (2012) 25 eksemplarer
Matrix : Machine philosophique (2003) 19 eksemplarer
The Pornographic Age (2013) 16 eksemplarer
In Praise of Theatre (2011) 15 eksemplarer
A la recherche du réel perdu (2015) 14 eksemplarer
Happiness (2019) 14 eksemplarer
Le fini et l'infini (2010) 13 eksemplarer
METAFISICA DE LA FELICIDAD REAL (2015) 13 eksemplarer
Actuele filosofie een dispuut (2010) 12 eksemplarer
Of an Obscure Disaster (1991) 12 eksemplarer
Eloge de la politique (2017) 11 eksemplarer
The End: A Conversation (2017) 8 eksemplarer
Peut-on penser la politique ? (1985) 8 eksemplarer
L'explication (2010) 6 eksemplarer
Théorie de la contradiction (1975) 5 eksemplarer
Migrants and Militants (2020) 5 eksemplarer
I know there are so many of you (2018) 5 eksemplarer
Je vous sais si nombreux... (2017) 4 eksemplarer
Le Séminaire - L'Infini. (2016) 4 eksemplarer
Radar poésie: Essai sur Aragon (2020) 4 eksemplarer
Gercek Mutlulugun Metafizigi (2015) 4 eksemplarer
Que pense le poème ? (2016) 4 eksemplarer
Politik der Wahrheit (2009) 4 eksemplarer
Sometimes, We Are Eternal (2019) 3 eksemplarer
Alain Badiou par Alain Badiou (2021) 3 eksemplarer
For a Politics of the Common Good (2019) 3 eksemplarer
A Theater without Theater (2007) 3 eksemplarer
Un monde désorienté (tp) (2022) 3 eksemplarer
Lacanian Ink 21 (2011) 3 eksemplarer
La filosofía, otra vez (2010) 3 eksemplarer
Homme, femme, philosophie (2019) 3 eksemplarer
Platon'un Devleti (2015) 2 eksemplarer
Das Sein und das Ereignis (2016) 2 eksemplarer
Justicia Filosofia Y Literatura (2007) 2 eksemplarer
Le symptôma grec (2014) 2 eksemplarer
La filosofia y el acontecimiento (2013) 2 eksemplarer
MALLARMÉ, LE THÉÂTRE, LA TRIBU (2017) 2 eksemplarer
Elogio do Amor (2020) 2 eksemplarer
De l'idéologie (1976) 2 eksemplarer
Oliviers Grabmal 1 eksemplar
Sonsuz Düşünce 1 eksemplar
A New Dawn for Politics (2022) 1 eksemplar
Wittgensteins Antiphilosophie (2008) 1 eksemplar
Manifiesto por la filosofía (2019) 1 eksemplar
Éloge de la politique (2019) 1 eksemplar
Lob der Mathematik (2017) 1 eksemplar
Les Années rouges (2012) 1 eksemplar
Pequeno panteón portátil (2009) 1 eksemplar
Metinler kitab♯ł (2013) 1 eksemplar
Entretien Platonicien (2015) 1 eksemplar
Das Konzept des Modells (2008) 1 eksemplar
Malebranche (2022) 1 eksemplar
La ética 1 eksemplar
Verdade e sujeito 1 eksemplar
˜Les œcitrouilles (1996) 1 eksemplar
Lavd i Dashurisë 1 eksemplar
SHEN PALI 1 eksemplar

Associated Works

After Finitude: An Essay on the Necessity of Contingency (2006) — Forord — 279 eksemplarer
Spinoza Now (2011) — Bidragyder — 25 eksemplarer
The Concept in Crisis: Reading Capital Today (2017) — Bidragyder, nogle udgaver9 eksemplarer

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Curioso para saber se era realmente possível ter uma apreciação apreciação positiva da revolução cultural chinesa, pedi esse livrinho emprestado. Mas comecemos por Petrogrado e a revolução russa. Badiou, jogando dos caçadores coletores aos citadinos cosmopolitas no mesmo saco, fala de como esta revolução seria a inauguração da possibilidade de sairmos da civilização neolítica, para ingressar em uma fase em que levamos a sério a ideia de humanidade, insistindo na igualdade dos indivíduos, rumo a uma sociedade pós-neolítica, que pensa o que é a política, para além do acúmulo de poder. O nome desse movimento é, claro, comunismo. E se a ideia é grosseira (desconsiderando qq diferença antropológica e sociedades indígenas), ela também tem algo de simpático. Mas e sobre a revolução cultural? "Ser maoísta na França é fácil, quero ver ser maoísta na China". Badiou tenta então reorientar a apreciação do acontecimento se restringindo ao período inicial (1966-68), insistindo que era um momento de reconhecer que Estado e Partido não deveriam se confundir, e que havia uma infiltração pró capitalista dentro dos próprios dirigentes - que levariam a China para o capitalismo de estado dos anos pós-revolução. Que por isso era preciso romper com a rigidez dos dirigentes e implementar revoltas que resultassem em democracia direta; que essa participação efetiva do povo garantiria um controle do partido que impediria tendências conservadoras, sem causar uma guerra civil; que Mao não era bem uma pessoa, mas um significante vazio, que encampava essa luta; mas que esse nome também era usado por ambos os lados. Isso convence? Mais ou menos. O texto se esforça bastante para extrair dos acontecimentos a ideia positiva - emancipatória. E é verdade que há documentos da época que corroboram a leitura. Mas o fenômeno é muito mais perturbador e complexo que a ideia que ele poderia iluminar. Sobre a guarda vermelha e as políticas de ultra-cancelamento que ela promoveu: Badiou comenta como não se pode deixar jovens agirem na política por si só - como viram rapidamente iconoclastas e moralistas hipócritas. É uma cartada rápida, mas pensando aqui sobre a cultura do cancelamento da internet, talvez seja isso mesmo. Só isso? Apesar da ideia de separar as disputas ideológicas entre aquele entre inimigos e o entre as massas, o primeiro como um combate feroz e o segundo como um processo de debate e amadurecimento, havia ampla margem para que as pessoas deliberadamente vissem nas massas "pequenos burgueses mascarados" e disso seguiu o horror.… (mere)
 
Markeret
henrique_iwao | May 4, 2024 |
This is a book that I almost certainly should have spent a longer time reading, despite it being very short. It is also the kind of book that is almost pointless to give a rating to, so by 3 stars I mean only that I to some extent disagree with Badiou's conclusions. To think of Evil as being constructed from Good (or even visa versa) strikes me as a hopeless quest. It is a question that comes up often in philosophy, and while Badiou does well explaining his take on this issue, I personally cannot bring myself to believe it. To me there are certain things that are Good and other things that are Evil not because we name them or characterize them situationally, but because they evoke a visceral feeling of happiness or horror. These events are definite extremes, and the vast majority of human history is concerned with the shades of gray between them. In this sense, I agree with Badiou that a religious conception of Good is antiquated, but disagree that it is possible to perceive Good situationally. If something is obviously Good or Evil, there will be no debate. If something is not Good or Evil explicitly, as I would argue almost all things are, It is not possible to fully and convincingly explain the ethics of the situation.

It is entirely possible I am misunderstanding Badiou's argument or conclusion, and I'm sure I will return to this book in the future. But for now, I respectfully disagree.
… (mere)
 
Markeret
mrbearbooks | 2 andre anmeldelser | Apr 22, 2024 |
Very mixed bag - apologist tendencies which masquerade/take the form of references to Spinoza’s ‘repentance is not a virtue’ and passages concerning how only ‘inquisitors force the dead to speak’. Suffice to say, I didn’t find this argument wholly convincing, even whilst reading this little tome during this, admittedly exaggerated, cultural period of denunciation, disavowal, ‘cancellation’ (ew).

Does the possibility of Heidegger’s style and thought suffering a form of disintegration, instigated by an overt address of his Nazism, ordinary and petty-bourgeois though it may have been (his and his wife’s antisemitism was however certainly despicable and by no means merely implicit in their words and actions, they just simply couldn’t stand those Jewish fellas), by opening up to the prospect of full-blown disavowal - does this possibility, the sullying of his project, justify his silence? The significant silence that runs the gauntlet across his incredible corpus of work? Can Badiou and Cassin really be satisfied in their characterisation of such a thing as an address and a renunciation as merely some kind of ‘cheap trick’? Is assuming responsibility for one’s political involvement in a heinous ideology just some parlour trick trotted out to placate a baying mob of anemic scholars? Surely there must, simply must, be something more here, must we construe the possibility of Heidegger renouncing his Nazism as just some gesture, some stylistic flourish, another cultural item to be neatly tucked away under some paltry aesthetic criteria? “Good work on trying to uncover the forgetting of Being, Martin - but next term you must not ruin your overturning of metaphysics and overall philosophical project by kowtowing to the rabble over a really rather pedestrian Nazism. See me after class!!”

Good food for thought, even if I feel as if Badiou and Cassin let Heidegger off of the hook a little too easily. I believe that there is some justification for the fractal perspective proposed by Cassin, which suggests that we can impose 'separate categories' onto Heidegger's private correspondence and his published works which interpenetrate one another but cannot claim intellectual primacy - a man who was a great philosopher and a Nazi.

But Heidegger did have political aspirations, his withdrawal (his disillusionment with the Nazi project during and preceding the war years) wasn’t as significant as the work makes out, especially after one considers his infamous Der Spiegel interview, with the tasteless allusions to extermination camps within it standing as a testament to this fact. Leading up to the war he wanted to be the spiritual vanguard of Hitlerite fascism, even if he thought the brownshirts and fascist masses were uncultured, bone-headed thugs - he wanted to seriously revamp and reorganise the education system in line with the Fuhrer’s destiny, the spiritual master of Germany’s fate. Arendt’s criterion of leniency, that philosophers always have irresponsible ideas, that they seem to have a penchant for the tyrannical, that they tend to stray toward the political even if Politics privileges the interplay of opinion over Truth (contradictory to philosophy and their entire vocation, at least Platonic philosophy as geared against the art of sophistry), is inadequate when it comes to Heidegger and his political engagements.

But then again we must ask ourselves a series of questions - Shall we defang the philosophers? Give our potential philosopher kings with a political bent a prophylactic? Castrate or neuter them? Is the political too detrimental to the Logos, does it allow them to too easily dabble in pro-genocidal doxa? Can’t their little heads withstand that much concrete reality? Or does dangerous thought, and although a emancipatory project does glimmer forth through his words (look into Caputo's Demythologising Heidegger) Heidegger’s thought is certainly dangerous, open new vistas? Shall we just let them get on with it? And let them fuck who they want? Why not? Interesting little book.
… (mere)
 
Markeret
theoaustin | 1 anden anmeldelse | Dec 26, 2023 |
A short book divided into 3 sections that don't really connect. The title is pretty misleading - the book doesn't really live up to the combative title and the talk about "physical" action is pretty limited. His ideas about unnameability, "generic"ness, what philosophy is are all interesting, although there was nothing that made me go wow - I feel I'd probably have got a lot more out of it if I was more familiar with Badiou's other work. Still interesting stuff. The book is confusing in a few points but that's inevitable and the language isn't too specialised. However, I found the translator's forward somewhat baffling and very tough going.… (mere)
 
Markeret
tombomp | Oct 31, 2023 |

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Værker
218
Also by
3
Medlemmer
5,605
Popularitet
#4,433
Vurdering
½ 3.7
Anmeldelser
53
ISBN
653
Sprog
20
Udvalgt
10

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