By Sean Bowden, Simon B. Duffy
The 1st reassessment of Badiou's paintings because the English booklet of his Logic of Worlds in 2009.
This selection of thirteen essays engages at once with the paintings of Alain Badiou. It makes a speciality of the philosophical content material of his paintings and the way he connects along with his contemporaries and his philosophical background.
You’ll locate in-depth severe readings of Badiou's physique of labor considered in the course of the lens of a few very important philosophical thinkers and subject matters, starting from Cantor and category/topos idea, Lacan and Lautman, via to Sartre and the subject.
This is a crucial assortment for somebody drawn to the paintings of Badiou and modern Continental philosophy.
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Additional resources for Badiou and Philosophy (Critical Connections)
The structure provided by the axioms of set theory produces an immanence wherein the identification between mathematics and ontology can be established. This immanence, however, provides the very means of outlining the historical understanding of how the consistent multiples within set theory relate with being’s inconsistent multiplicity. indd 35 30/05/2012 13:41 36 Badiou and Philosophy multiplicity as ‘nothing’ in the syntax of ZF set theory, the neutralisation of this paradoxical ground grants set theory’s immanent enclosure while at the same time allows this ‘theory of the void’ to be exactly and precisely a theory of inconsistent multiplicity (BE 67–9).
The first aspect is that Lautman understands there to be a ‘dialectic of Ideas’ which drives the historical development of mathematics (as its ‘condition of existence’), giving to mathematics its philosophical value and, as Badiou would say, its ‘ontological identification’. The second aspect of Lautman’s work to which Badiou alludes is that there is a dialectal interpenetration of, on the one hand, the abstract Ideas governing the development of mathematics and, on the other hand, the concrete theories in which such development is successively embodied.
This expansive unending transfinite measure was one that constituted, for Cantor, the absolute, God. This absolute is inconsistent precisely in that it transcends any one. As Badiou argues: Cantor’s thought thus wavers between onto-theology – for which the absolute is thought as a supreme infinite being, thus as transmathematical, in-numerable, as a form of the one so radical that no multiple can consist therein – and mathematical ontology, in which consistency provides a theory of inconsistency, in that which proves an obstacle to it (paradoxical multiplicity) is its point of impossibility, and thus, quite simply, is not.