By Hollis D. Phelps IV
This dissertation interrogates the connection among the philosophy of Alain Badiou and
Christian theology. extra particularly, the argument of this dissertation is that Badiou’s
philosophy, regardless of its professed atheism, is still conditioned by way of Christian theological
concepts and the formal parts of Christian eschatology. hence, it's attainable to
read Badiou’s philosophy as positioned someplace among theology and anti-theology. To
make this declare, this dissertation is split into 5 chapters. bankruptcy 1 reads Badiou’s
philosophy as based round the topic of the dying of God, which he is familiar with in a
threefold experience because the dying of the God of faith, the God of metaphysics, and the God of
the poem. bankruptcy 2 translates the most parts of Badiou’s ontology—the id
of arithmetic and ontology, the multiple-without-one, the void, and the infinite—as an
anti-theology. bankruptcy three examines intimately the formal facets of Badiou’s conception of fact
and the topic, together with the types regarding the latter. bankruptcy four discusses the reality
procedures of technology, artwork, love, and politics as stipulations for philosophy, the interrelation
among them, and the jobs that sophism and anti-philosophy play within the building of
philosophy. at the foundation of the floor coated within the first 4 chapters, bankruptcy five isolates
a theological aspect that coincides with anti-philosophy on the middle of Badiou’s
philosophy, and argues that this point is, in flip, dependent by way of a formalized eschatology.
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Extra info for Alain Badiou: Between Theology and Anti-theology
28. 147 Alain Badiou, Being and Event, trans. Oliver Feltham (London: Continuum, 2005), 1. 144 145 45 Badiou faults Heidegger for allowing this thinking to be dominated by the form of the poem. ”149 So much is evident, on Badiou’s account, in Heidegger’s well-known claim in his posthumously published Der Spiegel interview that “philosophy will not be able to effect an immediate transformation of the present condition of the world. This is not only true of philosophy, but of all merely human thought and endeavor.
Whom then does Christianity negate? What does it call “world'? That one is a soldier, that one is a judge, that one is a patriot; that one resists; that one sees to one's honor; that one seeks one's advantage; that one is proud. , 310-313/ 358. Nietzsche, The Antichrist, 612/38; emphasis in original. 84 Alenka Zupanćić, The Shortest Shadow: Nietzsche's Philosophy of the Two (Cambridge, MA: MIT Press, 2003), 35. , 35. , 310/358. 82 83 29 all costs. 87 In its Christian form, the ascetic ideal paradoxically takes the form of life-denial, in that it seeks to preserve the concrete conditions of the majority, which Nietzsche sees as characterized by suffering, sickness, and weakness, by elevating them to the status of virtue—indeed, to divinity itself.
145 However, in order to shore up the death of the metaphysical God, it is also necessary to declare the death of what Badiou sees as a third God that holds contemporary thought captive: the God of the poets. Concerning this God, Badiou writes: It is neither the living Subject of religion, although it is certainly about living close to Him. Nor is it the Principle of metaphysics, although it is all about finding in His proximity the fleeing sense of Totality. It is that from which, for the poet, there is the enchantment of the world.
Alain Badiou: Between Theology and Anti-theology by Hollis D. Phelps IV