Alan Badiou

En nuestro tiempo de vínculos debilitados y exacerbación del individualismo, el amor aparece, muchas veces, como una mercancía más, que se elige o deshecha con liviandad. Debiéramos recobrar una concepción del amor vinculada al aprecio por la alteridad, por esa aventura que representa el esfuerzo del encuentro con el otro.

Este ensayo es una versión más acabada de notas desarrolladas en discusiones dentro de las redes sociales (Facebook, Twitter) así como en intercambios personales con participantes en torno al significado, posibilidades y alcance del movimiento ciudadano de protesta #RenunciaYa. El ensayo propone una «hoja de ruta» que puede llevar al movimiento ciudadano hacia la demanda de una refundación del Estado como solución no solo a la crisis de legitimidad por la cual atraviesa actualmente el Estado (debido a los escándalos sin precedentes de corrupción en el gobierno del presidente Otto Pérez Molina) sino, también, a la crisis de hegemonía del modelo de dominación implantado por elites políticas y económicas desde el momento mismo de la transición a la democracia liberal precariamente construida dentro de un contexto de transición al neoliberalimo extractivo, acumulador y globalizador.

In his new book MÉTAPHYSIQUE DU BONHEUR RÉEL ("Metaphysics of Real Happiness", 2015 ), Alain Badiou asserts and attempts to elucidate the relation between real happiness and the philosophical life, between the cultivation of a happy life and the search for truth. He tells us from the beginning that for him the link between philosophy and happiness is an existential necessity.

The rising number of non-status migrants is one of the central political issues of our time. This essay argues that if we want to understand the political and philosophical importance of this phenomenon, the contributions of Alain Badiou, his militant group L'Organisation politique (OP), and the struggle of the sans-papiers movement in France are absolutely crucial. This is the case because, I will argue, Badiou, the OP, and the sans-papiers created a new kind of migrant justice struggle in the mid-1990s that in many ways remains at the practical and theoretical roots of much of non-status migrant organizing today. However, this essay also argues that Badiou's theoretical and political work with the sans-papiers also needs to be revised and updated in light of certain developments in more recent migrant justice struggles.

The philosophical positions of Alain Badiou and Slavoj Zizek emerge in opposition to the deconstruction of the history of philosophy and to the corresponding rejection of the category of the subject. The subject becomes in their thought not a philosophical trap to be evaded but a political possibility to be realized. However, just as their embrace of the category of the subject distinguishes them from the theoretical landscape in which they exist, it is also an important point of divergence between their philosophical systems. Crucial to both such philosophical systems – and the distinct conceptions of the subject that emerges from them – is the significance of ruptures in the continuity of history. Badiou’s ‘event’ and Zizek’s ‘act’ name these ruptures. This article introduces and compares these respective approaches, drawing attention both to the important ways in which their thought diverges and to how Zizek’s system implicitly responds to the contradictions in Badiou’s.

Surveys and contextualizes recent New Zealand artists' cinema by genre including, Landscape, Psychodrama, Identity Politics, Visual Music, Installed & Expanded Cinemas, and Animation. Touches on aspects of Asian and Western philosophy that resonate with cinema, art, perception and consciousness. From Diary of a Viewer, Part Three
Includes updates and revisions covering some work produced after the initial publication of this article in Illusions Magazine.

See also: Before Artists' Cinema

Vor dem Hintergrund der so oft missverstandenen Rede vom "Tod des Subjekts" zeichnet der Beitrag das "andere" Subjektverständnis nach, das auf unterschiedliche Weise mit und in den Ansätzen von Jacques Derrida und Alain Badiou grundgelegt wird. Das "Neue" besteht dabei vor allem in der Erkenntnis der "Nachträglichkeit" der Subjektwerdung. Das in diesem Sinn nicht mehr "souveräne" Subjekt erhält seine Eigenständigkeit somit erst in der Formulierung und politischen Gestaltung eines nachträglichen Zeugnis-gebens von einem Ereignis bzw. einem Anspruch, der zum Handeln herausfodert.

This publication presents unofficial (without authority) translations of the works of the Giorgio Agamben, as well as other philosophers (Jean-Luc Nancy, Panagiotis Sotiris, Slavoy Zizek, Alain Badiou, Paul B. Presiado) on the political and ethical consequences of the coronavirus pandemic, which have been collected here by me because I think they should be distributed. Some of the texts presented here have already been published in “Wuhan Soup” (Sopa de Wuhan. Ed. Pablo Amadeo. ASPO, 2020), as well as in Giorgio Agamben's book "Where Are We Now? Epidemic as politics" (Giorgio Agamben. A che punto siamo? L'epidemia come politica. Quodlibet, Macerata 2020). The choice of authors and materials is determined by personal preferences. At the end of each article there is a link to the source, and in the case of translations of Giorgio Agamben’s texts (when it is possible) – there is a link to the English, French or Spanish translation. I emphasize once again that these translations are unofficial, I have borrowed them from the Internet. Thank you for your understanding.

This article considers the conceptual significance of relationality in Sappho. It argues that Sappho's poetry reconstitutes systems of relation by making evident exceptions to their explanatory capacity. These exceptions can be profitably understood through the rubric of the "event." Drawing in particular on the relational function of prepositions and Alain Badiou's philosophical work on the event, the article examines how "thinking prepositionally" alongside Sappho reveals both the relations that make up the situational world of her poetry as well as those evental moments of non-relation through which that world is impossibly transformed. The article concludes with considerations of Sapphic fidelity-that is, how Sappho's poetry realizes the transformative potential of the event-and the poet's articulation of the event through figures of preeminence and comparison.

Philosophy has always been in the search for the order of infinity. From its inception it had anticipated the Cantorian revolution. It is in the spirit of that anticipation that it has always interrogated into the relation of discrete numbers and the geometrical continuum. We can say now the abyss that it always faced between the two orders of infinites is none other than the difference between w0 and P(w0), the latter being the set that is capable of fixing points in space and the former of the ordinary arithmetic. No doubt there is a mystery in this abyss. One that thought has expressed in many different concepts and metaphors, as it was never clear to philosophy that this difference is in the ontological difference between orders of infinity, whose result was the magnificent speculative development of the dialectic of discrete and continuous from Plato to Husserl, via the inexorable path of Hegel's Logic. This abyss, as we saw in the previous sections, comes only into full attention of the thought if in fact we have a way to think about the being not only qualitatively but also precisely quantitatively. It is only with respect to the quantification of being that the gap of different orders of infinity, and thereby their potential qualitative differences open up. This gap, what Badiou refers to as the ontological errancy, is thereby a quantitative gap: the gap that the continuous (that is the quantitative aspect of its being) P(w0) has with respect to the denumerable w0, the gap about which ontology cannot make a decision. The antinomy of quantity is thereby the enigma of Being that defaults the science of ontology. The unsayable of Being, what defies the comprehension of Being qua Being and thereby what is not expressible by knowledge, lies in the quantitative gap between presentation and representation. Thought's dissatisfaction of the unmooring of being from knowledge-the errancy of representation-is manifested since Greeks in its efforts time and again to overcome the unsayable of being. It is the thought's tendency to avoid the errancy that is the guarantor of the recurrence of those orientations of thought to either mystify the errancy or make it comprehensible to, and thereby expressible in, knowledge. We have discussed one of these efforts at length in the form of transcendental infinity. The other tendency, which can be captured as the measurable or continuous infinity was also captured previously by what Badiou has dubbed linguistic idealism-the current dominant orientation of thought. But it was Cantor who for the first time discovered and formulated what is truly at stake in the form of his famous Continuum Hypothesis (CH). It is only now that by employing axiomatic thinking, ZFC and theory of cardinals-what has enabled us to think infinity quantitatively-that we have an adequate framework to think and formulate precisely the event at whose site the knowledge falters and the orientations by whose strife intelligibility

Modern kültürün sanat yapıtlarını ve sanatçıları kültür endüstrisinin birer parçası haline getirmesi sanatın bugün hâlâ sanat olup olmadığı sorusunu sormamıza neden olur. Günümüzde sanat ile gündelik yaşam arasındaki sınırların, çoğaltıla bilirlik, yineleme ve tüketim yüzünden giderek ortadan kalkması bizi sanat yapıtının ne olduğu ya da onun özü hakkında geçmişteki tartışmalara geri dönmeye sevk eder. Bu bağlamda, Hegel'in hipotezinde olduğu gibi sanatın görevini tamamlamış ve hakikatin kendini göstermesi olarak geçmişe ait olduğunu mu düşünmeliyiz? Gelgelelim sanat, tarihte hiç olmadığı kadar görünür, estetik hiç olmadığı kadar yaşamlarımızı ve şehirlerimizi sarıp sarmalamış durumda öyle ki sanat yapıtları hâlâ dünyaya başka türlü bakmamızı sağlar. Bu durumda ölen ve geçmişte kalan sanat değil, sanat ve felsefe arasında belli bir ilişki türüdür. Şu hâlde felsefenin sanatla kurduğu özel ilişkiyi nasıl yeniden düşünebiliriz?1

RESUMEN El análisis crítico de la planificación urbanística de Brasilia llevada a cabo por Alain Badiou sirve en un primer momento como campo conceptual para examinar la propuesta del filósofo en torno al acontecimiento y dar cuenta de la dimensión topográfica de todo aparecer. En segundo lugar se propone una lectura de Brasilia, no desde la perspectiva del lugar de concretización de una acción utópica de igualdad (Badiou) sino del de su destinación para dejar al descubierto la realidad de la desigualdad. PALABRAS CLAVE Brasilia, Alain Badiou, acontecimiento, topografía, destinación ABSTRACT The critical analysis of the urban development planning of Brasilia, carried out by Alain Baciou serves in the first place as conceptual field to examine the philosopher's proposal about the Event and to account for the topographic dimension of every appear. Secondly is proposed a reading of Brasilia, which is not from the perspective of the site of realization of an utopian action of equali...

This paper follows Francois Laruelle's non-philosophy and his non-religion and non-theology to suggest a non-philosophical approach to the sociology of religious pluralism. The entanglements of experiences of the religious end-user are analysed visa -vis Laruelle's thought and a dogma free inclusive approach to religion is enivisaged.

A két idézet implicite két, politika és filozófia  kapcsolatáról kialakított véleményt tartalmaz. Az első egy miniszterelnök – némileg apologetikus – visszatekintése, egy olyan miniszterelnöké, akit Montival együtt technokratának szokás nevezni, amennyiben legitimitását hangsúlyozottan nem a népképviselet adta, hanem elsősorban a sorsdöntő pillanatban elvégzendő feladat és nem mellesleg a nemzetközi szervezetekkel való együttműködés.  A második idézet egy konzervatív írótól származik, aki a közvélemény-kutatások szerint a magyar társadalom jelentős részének – júliusi adatok szerint mindegy 45%-ának – a véleményét képviseli. Az előbbi idézet szerint a demokrácia valami olyan dolog, ami akkor működik jól, amikor a nép jelentős része azt legalábbis legitimnek tekinti, de inkább részt vesz benne. Ezzel szemben a második idézet szerint a politika (beleértve a demokratikus politikát) egy olyan valami, aminek saját mozgástörvényei vannak, így ha kedvezőtlen fordulat áll be, a magánélet védelmébe érdemes visszahúzódni, akárcsak zivataros időben a legközelebbi söntésbe.

Сделана попытка осмысления философской категории «событие» на стыке онтологии и социальной философии. Рассмотрено событие в рамках психоанализа, который, в свою очередь, является и социальной практикой, и формой онтологии субъективности. За точку отсчета взята концепция события А. Бадью, согласно которой событие всегда связано с истиной и является возможностью становления субъекта. Автор сопоставляет идеи Бадью с положениями психоаналитической теории Ж. Лакана и показывает соотношение понятия истины Бадью с понятием Вещи Ж Лакана, а также утверждает, что стремление субъекта к истине является условием для производства знания в психоанализе. Выдвинут тезис, что первым событием для субъекта является момент первичной субъективации, который связан с Другим, являющимся гарантом бытия субъекта. Кроме того, автор настаивает на том, что событие в психоанализе невозможно без Другого и всегда отсылает к моменту первичной субъективации.

Este proyecto de investigación recurre a la Fenomenología Objetiva de Alain Badiou, propuesta en Lógicas de los Mundos, para estudiar los medios masivos de comunicación. Se pregunta, como caso de experimentación, por la relación entre medios masivos de comunicación y la constitución de lo común político durante periodo 2000-2010 en Colombia.

Para llevarlo a cabo se propone la conjunción parcial y
experimental de la propuesta teórica de Badiou con la Teoría del actor-red (actante-rizoma) (TAR) expuesta por Bruno Latour. En el camino se articulan algunos conceptos provenientes de la Fenomenología de los Medios propuesta por Boris Groys, la arqueología y la teoría de las signaturas expuesta por Giorgio Agamben, el Análisis de Redes Sociales (ARS), la Complejidad computacional y el Caos según la perspectiva de Carlos Reynoso y diversos autores cercanos a la naciente sociofísica, como también de diversas propuestas teóricas en estudios de los medios de comunicación y la semiótica. Esto se debe a la necesidad que el objeto de estudio demanda de construir una teoría fenomenológica calculada y materialista, sin perder de vista de los estudios sociológicos, antropológicos y semióticos de los medios de comunicación. La pertinencia de recurrir especialmente a esas propuestas teóricas se debe a que todas implican una alta preocupación espacial, por no decir especialmente, topológica, sumada a una reconcepción de la causalidad, a la hora de estudiar un fenómeno cualquiera; aquí en especial los medios masivos de comunicación.

In this critical note on Badiou's interpretation of St. Paul I will argue that Badiou's attempt of using the structure of Paul's message as the structure of an argument against the present state of the world is without chance of succeeding. For Paul, the truth is the truth of the gospel, and if it is to work, it has to be christological. If God's work is not salvific in the sending of his Son, then the famous structure of subject-truth-universality crumbles down. For Paul, the truth of the gospel is redemptive, and without this basic element universality cannot be achieved.

RESUMEN El análisis crítico de la planificación urbanística de Brasilia llevada a cabo por Alain Badiou sirve en un primer momento como campo conceptual para examinar la propuesta del filósofo en torno al acontecimiento y dar cuenta de la dimensión topográfica de todo aparecer. En segundo lugar se propone una lectura de Brasilia, no desde la perspectiva del lugar de concretización de una acción utópica de igualdad (Badiou) sino del de su destinación para dejar al descubierto la realidad de la desigualdad. ABSTRACT The critical analysis of the urban development planning of Brasilia, carried out by Alain Baciou serves in the first place as conceptual field to examine the philosopher's proposal about the Event and to account for the topographic dimension of every appear. Secondly is proposed a reading of Brasilia, which is not from the perspective of the site of realization of an utopian action of equality (Badiou) but from its destination to uncover the reality of the inequality.

El artículo aborda las implicancias teóricas del cambio social a través de la comprensión del presente. Este presente no es solo la carga temporal de la linealidad histórica sino su despliegue expansivo y coetáneo de los conflictos sociales. Por lo tanto, la conflictividad social es el telón de fondo de las situaciones socialmente instituidas, cuya construcción en el actual escenario se asienta en la reproducción y profundización de lógicas de desigualdad. En este sentido, la normalidad escolar reproduce tales lógicas de desigualdad, no obstante esta condición se encuentra permanentemente interrumpida por singularidades educativas. En definitiva, el acto educativo se opone a la escolarización al realizar acontecimientos de apertura-ruptura, promovidos por sujetos en busca de la transformación del orden social desigualmente construido.

The Baltimore riots are the latest of several challenges to the idea of the “end of history”, notably subsumed by the ending of the TV series “The Wire”, which is coincidentally set in the same city. The continuous spreading of discontent may represent an intervallic period, in Badiou’s terms, which may be a sign of the end of “end of history”. This article highlights the fact that the recent Baltimore uprisings have a symbolic importance for such a state of current affairs.

RESUMO: Através de uma metodologia dedutiva, por meio de pesquisa bibliográfica atinente ao tema, especialmente doutrinária e jurisprudencial em documentos e obras desenvolvidos no Brasil e internacionalmente, o presente artigo analisa os direitos humanos e os Direitos da Personalidade, mais especificamente no Brasil, em face da perspectiva de São Tomás de Aquino, Norberto Bobbio e Robert Alexy, sob o enfoque da ética da alteridade de Emmanuel Levinás e a perspectiva de Alain Badiou sobre referida hermenêutica. Para tanto, logo após a introdução, com a devida brevidade, primeiramente é apresentada a ótica do jusnaturalismo de São Tomás de Aquino, para, em seguida, apresentar-se o negacionismo de Norberto Bobbio, e, posteriormente, a fundamentação teórica dos direitos humanos e o principio da proporcionalidade de Robert Alexy. Logo após, examina-se tais teorias em face dos pressupostos de Emmanuel Levinás. Logo, debate-se estritamente os Direitos da Personalidade sob uma hermenêutica condicionada pela teoria de Levinás. Por fim, conclui-se que a enunciação atual dos direitos humanos e dos Direitos da Personalidade, para adequação aos pressupostos de Levinás, exigem mutações inclusive em outras searas do Direito, a fim de proporcionar uma devida hermenêutica jurídica em prol do Outro levinasiano e sua infinitude imanente.

PALAVRAS-CHAVE: Alteridade; Direitos da Personalidade; Direitos Humanos; Emmanuel Levinás; Hermenêutica.

ABSTRACT: Through a deductive methodology and bibliographical research related to the theme, especially doctrinal and jurisprudential in documents and works developed in Brazil and internationally, the present article analyzes the human rights and the Personality Rights, more specifically in Brazil, in face of the perspective of St. Thomas Aquino, Norberto Bobbio and Robert Alexy, under the approach of the ethics of the otherness of Emmanuel Levinás and the perspective of Alain Badiou on his hermeneutics. To do so, after the introduction, with due brevity, first is presented the view of the natural law of St. Thomas Aquino, then to present the negationism of Norberto Bobbio, and, later, the theoretical foundation of human rights and the principle of proportionality of Robert Alexy. Soon after, these theories are examined in the face of the assumptions of Emmanuel Levinás. Therefore, the Personality Rights are strictly debated under a hermeneutic conditioned by Levin's theory. Finally, it is concluded that the current enunciation of human rights and of the Personality Rights, in order to adapt to Levinás' presuppositions, requires mutations even in other areas of Law, in order to provide proper juridical hermeneutics for the benefit of the Levinasian Other and its infinite immanence.

KEYWORDS: Otherness; Personality Rights; Human Rights; Emmanuel Levinás; Hermeneutics.