By Alain Badiou, Cvjeticanin Srdjan
Alain Badiou is a professor in philosophy on the École Normale Supérieure, the Collège foreign de Philosophie, either in Paris, and on the ecu Graduate institution, in Saas-Fee, Switzerland. as well as being a political militant, a contributing member of Cahiers pour l'Analyse, and one of many founders of L'Organisation Politique, he's the writer of a couple of performs and novels, and 3 seminal philosophical works: Being and occasion, Logics of Worlds and concept of the topic. as well as manifestos for philosophy, he's additionally the writer of various different philosophical works, together with: stipulations, Ethics, Metapolitics, guide of Inaesthetics, The which means of Sarkozy, The Rebirth of background, arithmetic of the Transcendental, quantity and Numbers, Plato's Republic, and The Communist speculation. he's one of many significant philosophers of our century.
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Extra info for What is Philosophy? A Lecture by Alain Badiou 2010
The dependency of truth on power is an interdiction for philosophy. And so, 1 narne What is Philosophy? 59 democracy - not in the sense of the organization of the state with polis and so on, but in the more general sense of a disjunction between truth and power - the first condition for philosophy. In philosophy there is no relationship between truth and power, be it divine power or the power of a king. Philosophy can appear only in a democratic context - this is the first condition. And, as you know - politically speaking - democracy is a creation of the Greek society.
The second possibility is different. It is different because the point is that maybe the relationship between philosophy and time is not that sort of contradiction, and that it is not at aU reducible to the contradiction between my experience and your experience. Naturally this difference is important and defines a sort of contradiction, but if philosophy, as apropos to time, is not reducible to the present, then it is possible that you and 1 could have some common use of this contradiction. It's a possibility, ifs a possibility, but only [f philosophy is not reducible ta the present.
In this vision of the situation of the confrontation of my experience and your situation in the worId today, the first possibility is reduced to one which is, in some sense, not a philosophical one, not only because it is historical in its very nature but much more because 1 cannot hope to directly create in you something Iike a new des ire, a new des ire which would be common to me and to you. And so we cannot hope to create a new community. The second possibility is different. It is different because the point is that maybe the relationship between philosophy and time is not that sort of contradiction, and that it is not at aU reducible to the contradiction between my experience and your experience.