By Alain Badiou
Stipulations rassemble des textes d’Alain Badiou tous postérieurs à son livre fondamental, L’Être et l’Événement, paru au Seuil 1988.Bien que l’origine de ces écrits soit souvent de circonstance (colloques, articles, interventions…), leur ordre est parfaitement lisible.On half de l. a. philosophie « elle-même » et d’une critique explicite du thème de sa « fin ». On en suggest une définition, à l. a. fois nouvelle et soumise à l’épreuve de son origine (Platon) aussi bien que de son état contemporain.Viennent ensuite des études ordonnées selon les quatre grandes stipulations de l. a. philosophie (d’où le titre général) : philosophie et poésie, philosophie et mathématiques, philosophie et politique, philosophie et amour.Ce recueil ne feel nullement l. a. connaissance de L’Être et l’Événement. Peut-être même peut-il lui servir d’introduction, par l’effet de clarté concrète qui est le sien. Entre les deux livres, l. a. préface de François Wahl donne tous les passages nécessaires.Alain BadiouEst né en 1937 à Rabat (Maroc). Il enseigne los angeles philosophie à Vincennes-Saint-Denis depuis 1969.Romancier, dramaturge, son système philosophique est récapitulé dans L’Être et l’Événement (Seuil, 1988).
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He is immersed in the religious participation of his community right from birth and continues after his death. For an African therefore, to live is to be caught up in a religious drama; he lives in a religious universe. The universe and all his activities are seen and experienced through a religious understanding and meaning. An African is a deeply religious person living in a religious universe. Every object in the universe and his activities all have religious meaning and significance. 36 Just as philosophy and religion are interwoven in traditional African communities to the extent that if one wants to understand their philosophy one must study their religion, so too is the connection between their ontology and religion.
Henry Olela, “The African Foundations of Greek Philosophy” in African Philosophy: An Introduction, ed. Richard A. Wright (Lanham: University Press of America, 1984), 77–92. See also his From Ancient Africa to Ancient Greece: An Introduction to History of Philosophy (Georgia: The Black Heritage Corporation, 1985). Molefi Kete Asante, Kemet, Afrocentricity and Knowledge (Trenton, N. : Africa World Press, 1990). See also his The Egyptian Philosophers: Ancient African Voices from Imhotep to Akhenaten (Chicago: African American Images, 2000).
The fourth and fifth categories, that is, animals and plants as well as natural phenomena and objects, constitute the environment in which man lives and provide a means of existence. Mbiti adds that, if need be; man establishes a mystical relationship with them. The anthropocentric ontology is a unit and it must be and remain the way it is. To remove or destroy one of the categories is to destroy the whole existence including the destruction of the Creator, which is impossible. Each of the categories is like a necessary part, which together make the whole (unit).