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 via technology; and either command a pluralism of concept. 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 actually considerably diversified. Badiou's complete undertaking 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 whole theoretical universe. In flip, Laruelle explains the distinction along with his personal non-philosophy as a real democracy of concept that breaks philosophy's continuous enthrall with arithmetic and as an alternative opens up a myriad of 'non-standard' locations the place considering are available and practised.
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Extra info for Anti-Badiou: The Introduction of Maoism into Philosophy
To achieve a prior understanding of this technical device of non-philosophy, one is Introduction xli referred in particular to the introductions and the glossary of Non-Standard Philosophy. The first chapter is preparatory, and presents sorne essential concepts. lt reprises a text initially published un der a pseudonym S and reworked here, and puts in place the most notable and central notions of these doctrines. lt is a sort of compact memento that can be provisionally left aside. Chapters 2 and 3, on the other hand, are polemical.
It refuses in general the difference between materialism and the dialectic, positing instead their identity, which supposes the identity of the Multiple and the Void-a mathematical materialism transcendent to the "subject" it determines. Such is the materialist Dialectic. NP, on the contrary, reactivates and transforms the themes of historical Materialism: (1) 1he real as immanence, immanence as radical or unilateral "indivi-duality"; (2) Thought defetishized as the force- (of) -thought [force (de) pensée] (cf.
OV responds by reaffirming the ontological daim that was philosophy's, but making philosophy assume it, this time, through mathematics, and by confining the tradition al activities of philosophy to the constrained function of the "inventory" and "arrangement" of truths produced elsewhere. NP responds by globally diminishing, across the whole extent of philosophy, the latter's daims, but by limiting them to the sole experience of constituted knowledges, assures them a certain legitimacy, like a transcendental ("immanental") deduction of philosophy (of the identity of philosophy).