Alain Grau La double homoousie confessée par le concile de Chalcédoine est sans doute un des concepts parmi les plus difficiles légués par la tradition dogmatique. Que peut signifier que le Christ soit homoousion à nous, et à chacun d’entre nous? Peut-on, sans dommage pour la raison, donc univoquement, passer de la compréhension trinitaire, classique depuis Nicée, à une application anthropologique? Si tel est le cas, il faut donner à la seconde homoousie une intelligibilité située au croisement de (...) la théologie et de l’économie, dont le centre géométrique se trouve en He 5,8. La christologie ne peut donc plus être pensée à partir de deux natures soi-disant connues — ne serait-ce que métaphysiquement — dont il suffirait de comprendre le mode de conjonction dans le Christ, mais uniquement sur le plan hypostatique selon sa double définition. L’hypothèse de l’univocité de la confession chalcédonienne qui est nôtre offre une signification à la divinisation en découvrant son lieu propre, à condition de définir à nouveaux frais la notion d’hypostase, étant entendu que celle-ci est celle du Verbe dans cet homme « parfait » qui est Jésus. (shrink)

Alain Grau | : Au légiste qui l’interroge sur ce qu’il faut faire, Jésus répond : « Comment lis-tu? » À nous qui lisons, la question n’est pas sans poser le problème de savoir quel corps nous formons par cette lecture. La « personnalité corporative » pourrait constituer une réponse, pourvu toutefois qu’elle soit dépouillée de tous ses attributs classiques : psychologique, religieux, ou encore littéraire. Sans contenu objectif, elle n’en est pas moins opératoire. Mais en figure seulement, (...) qui attend d’être comblée par la chair pour devenir vraie. La Chair de Jésus, et la nôtre. L’avenir de cette vieille notion ne serait-il pas la grâce divine? | : To the expert in the law who asks Him what to do, Jesus replies: “How do you read?” For us who do read, the question is not without posing the problem of knowing what body we form by this reading. The “corporate personality” could provide an answer, but on the condition that it be stripped of all its classical attributes : psychological, religious, or literary. Even deprived of any objective content, it is none the less operational. Yet only figuratively, waiting to be fulfilled by the flesh to become true. The Flesh of Jesus, and ours. Might not the future of that old notion be divine grace? (shrink)

The double homoousia, confessed by the Council of Chalcedon, is certainly one of the most difficult concepts transmitted by the dogmatic tradition. What can be signified by the affirmation that Christ is homoouion to us, and to each of us? Is it possible to shift a trinitarian understanding, classical since Nicaea, into anthropological meaning in an univocal way, without reason’s injury? If it is the case, we must give the second homoousia an intelligibility right at the intersection of theology and (...) economy, which geometric center is He 5:8 so that Christology can not be understood from the two natures, purportedly known, even metaphysically (God and man), as if it should be enough to understand the mode of conjunction in Christ. This can be done uniquely in an hypostatic way, following the double definition. The hypothesis of the univocity of Chalcedonian faith offers a significance to divinization by clearing its proper location, if, and only if, we engage a new definition of (human) hypostasis, considering that this hypostasis is the one of the Word in that “perfect” man called Jesus. (shrink)

Résumé La notion de la « personne » est devenue aujourd’hui une notion très floue. D’une certaine manière, il s’agit d’une notion qui paraît n’avoir d’autre pertinence que l’usage qui en est fait pour légitimer, ou invalider, telle ou telle position concernant des problèmes éthiques contemporains. Mais un tel usage s’avère insatisfaisant, faute de pouvoir interroger vraiment la relation que cette notion entretient avec celle de « nature », que l’on précise au besoin comme étant humaine. Or, dans l’histoire du (...) monde, il existe un étant, Jésus de Nazareth, dont il est affirmé que, pour lui, le rapport entre nature et personne ne va pas de soi, comme cela semble être le cas pour les autre hommes. Ce rapport est posé d’une manière très singulière par la théologie catholique, plus précisément par le Concile tenu à Chalcédoine en 451. L’interrogation de ce texte conciliaire peut, dans un premier temps, inquiéter la philosophie en rendant délicat, voire incertain, le rapport entre « nature » et « personne ». Mais nous pensons qu’en se laissant inquiéter de la sorte, la philosophie peut trouver une voie nouvelle pour penser la « personne », au-delà des masques qui, traditionnellement, en tiennent lieu. (shrink)

The Oxford Handbook of Philosophy of Love offers a wide array of original essays on the nature and value of love. The editors, Christopher Grau and Aaron Smuts, have assembled an esteemed group of thinkers, including both established scholars and younger voices. The volume contains thirty-three essays addressing both issues about love as well as key philosophers who have contributed to the philosophy of love, such as Plato, Kierkegaard, Schopenhauer, and Murdoch. The topics range from central issues about the (...) nature and variety of love, the possibility of its rational justification, and whether it is an emotion, to the significance of love for law, economics, morality, and free will. The volume also contains an introduction to the subject as well as essays on love’s relation to jealousy, biotechnology, religion, knowledge, and several other topics. This wide-ranging handbook will be a key resource for specialists working on the philosophy of love, and a helpful guide for those looking to learn more about the area. (shrink)

The Oxford Handbook of the Philosophy of Love offers a wide array of original essays on the nature and value of love. The editors, Christopher Grau and Aaron Smuts, have assembled an esteemed group of thinkers, including both established scholars and younger voices. The volume contains thirty-three essays addressing both issues about love as well as key philosophers who have contributed to the philosophy of love, such as Plato, Kierkegaard, Schopenhauer, and Murdoch. The topics range from central issues about (...) the nature and variety of love, the possibility of its rational justification, and whether it is an emotion, to the significance of love for law, economics, morality, and free will. The volume also contains an introduction to the subject as well as essays on love’s relation to jealousy, biotechnology, religion, knowledge, and several other topics. This wide-ranging handbook will be a key resource for specialists working on the philosophy of love, and a helpful guide for those looking to learn more about the area. (shrink)

Grau reconsiders the relationship between "logos" and "mythos" as a precondition to opening theological hermeneutics to discourse from other cultures and genres, other modes of telling and retelling.

Since the beginning of the War on Terror, Israel has become increasingly salient to imperial strategy and ever more aggressive in its policies toward the Palestinians. In this context, a key ideological weapon is the cynical accusation of "anti-Semitism." For historical reasons, this has been deployed most forcefully in France, and Alain Badiou and Eric Hazan caustically demolish the "anti-Semitism is everywhere" allegation, used to bludgeon opponents of the Israeli state and those who stand in solidarity with the banlieue (...) youth. Ivan Segre undertakes a meticulous deconstruction of a rampant "reactionary philo-Semitism" that identifies Jewish interests with the "democratic West.". (shrink)

Against the backdrop of an alarming rise in authoritarianism and the crisis of liberal democracy, few would consider extoling the virtues of politics today. Yet in this lively dialogue with journalist Aude Lancelin, leading French thinker Alain Badiou argues that it is precisely through politics that humanity can still achieve its most ambitious aims. As power becomes ever more concentrated in the hands of the state and global corporations, the role of the citizen is reduced to little more than (...) ritual. But Badiou emphasizes that politics is concerned not just with power and the state, but also with justice. So the central question of politics is “What is a just power?”, and the debate over politics is fundamentally about the norms to which power is subject and its relationship to a community – a community that is able to take control of its own destiny and provide its own direction, based on a shared standard of justice. This engaging dialogue, in which Badiou articulates his view of politics with exceptional clarity, will be of great value to anyone interested in radical politics today. (shrink)

Infinite Thought brings together a representative selection of the range of Alain Badiou's work, illustrating the power and diversity of his thought.

This volume, assembled with the collaboration of the author, presents for the first time in English a comprehensive outline of Badiou's ambitious system.

Grau and Pury (Review of Philosophy and Psychology, 5, 155–168, 2014) reported that people’s views about love are related to their views about reference. This surprising effect was however not replicated in Cova et al.’s (in press) replication study. In this article, we show that the replication failure is probably due to the replication’s low power and that a metaanalytic reanalysis of the result in Cova et al. suggests that the effect reported in Grau and Pury is real. (...) We then report a large, highly powered replication that successfully replicates Grau and Pury 2014. This successful replication is a case study in the challenges involved in replicating scientific work, and our article contributes to the discussion of these challenges. (shrink)

PT. 1. PHILOSOPHY AND CIRCUMSTANCES: Introduction -- Philosophy and the question of war today: 1. On September 11 2001: philosophy and the 'War against terrorism' -- 2. Fragments of a public journal on the American war against Iraq -- 3. On the war against Serbia: who strikes whom in the world today? -- The 'democratic' fetish and racism: 4. On parliamentary 'democracy': the French presidential elections of 2002 -- 5. The law on the Islamic headscarf -- 6. Daily humiliation -- (...) Openings/Affirmations: 7. The power of the open: A discourse on the necessity of fusing Germany and France -- 8. Third sketch of a manifesto of affirmationist art -- Notes to part one -- PT. 2. USES OF THE WORD 'JEW': Introduction -- 1. Israel: the country in the world where there are the fewest Jews? -- 2. The destruction of the European Jews and the question of evil (fragments from Ethics: an essay on the understanding of evil, translated by Peter Hallward) -- 3. A dialogue between a Jew from Darzia and an Arab from Epirus -- 4. Saint Paul and the Jews (excerpt from Saint Paul: the foundation of universalism, translated by Ray Brassier) -- 5. Against negationism -- 6. Local angel -- 7. Intervew at the Daily Haaretz -- 8. The master-signifier of the New Aryans (by Cécile Winter) -- 9. The word 'Jew' and the sycophant -- Notes to part two -- PT. 3. HISTORICITY OF POLITICS: LESSONS OF TWO REVOLUTIONS. 1. The Paris commune: a political declaration on politics -- 2. The cultural revolution: the last revolution? -- A brief chronology of the cultural revolution (translated by Bruno Bosteels) -- Notes to part three. (shrink)

Les idées ici proposées ne dépendent point de quelque idée supérieure d'abord posée, et ne conduisent même point à quelque notion commune qui puisse définir tous les arts en peu de mots. Au contraire je me suis attaché à marquer les différences, les séparations, les oppositions, me réglant ainsi, autant que peut faire la critique, sur les oeuvres elles-mêmes, dont chacune s'affirme si bien et n'affirme qu'elle.

Hegel once wrote that Truth could not be expressed within a single sentence. His statement could surely be taken as justification for the length of his ...

A passionate critique of Enlightenment--both in its contemporary invocation and its historical and cultural use--and a call to arms to rethink human equality and liberty without the sacrifice of individual rights and ethnicities.

La philosophie est aujourd'hui possible, dans la plénitude de son ambition. La philosophie elle-même, telle que l'entendait Platon.Ce qui a entraîné son éclipse au XIXe siècle, c'est qu'elle s'est identifiée, « suturée », tour à tour à un seul des champs où se pose, par-delà le savoir, une vérité : le scientifique (positivisme), le politique (marxisme), puis, avec Nietzche et plus encore Heidegger, le poème.

Plato's _Republic_ is one of the best-known and most widely-discussed texts in the history of philosophy. But how might we get to the heart of this work today, 2,500 years after its original composition? Alain Badiou breathes life into Plato's landmark text and revives its universality. Rather than producing yet another critical commentary, he has instead worked closely on the original Greek and, through spectacular changes, adapted it to our times. In this innovative reimagining of Plato's work, Badiou has (...) removed all references specific to ancient Greek society--from lengthy exchanges about moral courage in archaic poetry to political considerations mainly of interest to the aristocratic elite--and has expanded the range of cultural references. Here, philosophy is firing on all cylinders: Socrates and his companions are joined by Beckett, Pessoa, Freud, and Hegel, among others. Together these thinkers demonstrate that true philosophy endures, ready to absorb new horizons without changing its essence. Moreover, Badiou--who is also a dramatist--has transformed the Socratic dialogue into a genuine oratorial contest. In his version of the _Republic_, the interlocutors do much more than simply agree with Socrates. They argue, stand up to him, put him on the spot, and show thought in motion. In this work of dramatic scholarship and philosophy, we encounter a modern version of Plato's text that is alive, stimulating, and directly relevant to our own world. (shrink)

A unique and interdisciplinary collection in which scholars from Philosophy join those from Film Studies, English, and Comparative Literature to explore the nature and limits of love through in-depth reflection on particular works of literature and film.

Didacticism, romanticism, and classicism are the possible schemata for the knotting of art and philosophy, the third term in this knot being the education of subjects, youth in particular. What characterizes the century that has just come to a close is that, while it underwent the saturation of these three schemata, it failed to introduce a new one. Today, this predicament tends to produce a kind of unknotting of terms, a desperate dis-relation between art and philosophy, together with the pure (...) and simple collapse of what circulated between them: the theme of education. Whence the thesis of which this book is nothing but a series of variations: faced with such a situation of saturation and closure, we must attempt to propose a new schema, a fourth type of knot between philosophy and art. Among these “inaesthetic” variations, the reader will encounter a sustained debate with contemporary philosophical uses of the poem, bold articulations of the specificity and prospects of theater, cinema, and dance, along with subtle and provocative readings of Fernando Pessoa, Ste;phane Mallarme;, and Samuel Beckett. (shrink)

Alain Badiou revient ici sur les principaux éléments de sa philosophie de manière accessible et vivante, en la présentant dans l’horizon de la recherche du bonheur réel (comme effet que produit la vérité dans l’expérience d’un sujet). Dans la première partie, l’auteur explique pourquoi cette recherche, qui est le nom de toute vie philosophique, est aujourd’hui plus que jamais désirable. Analysant les contraintes contemporaines, il entend montrer que la situation de la philosophie est aujourd'hui défensive, et qu’il y a (...) là une raison supplémentaire d’en soutenir le désir. Dans la seconde partie, il confronte cette vision à celle des grands «anti-philosophes» (Pascal, Rousseau, Kierkegaard, Nietzsche, Wittgenstein, Lacan), auprès desquels la philosophie trouve la dose de scepticisme et de provocation nécessaire pour ne pas sombrer dans l’académisme. Dans la troisième partie, il affronte une autre forme de critique, celle qui objecterait que la philosophie ne sert à rien quand c’est le monde qu’il s’agit d’abord de changer (pour que les conditions du vrai bonheur y soit enfin accessibles à tous). Enfin, dans une quatrième partie, il revient sur les éléments de sa propre réponse à la question de la «vraie vie», celle que la philosophie nous promet. Reprenant les acquis de L’Etre et l’événement (1988) et de Logiques des mondes (2006), il dessine les contours des questions qu’il reste à aborder et qui feront la matière du troisième volet de ce magnum opus : L’immanence des vérités. Par là même, il est conduit à revenir à une question centrale et laissé de côté dans les précédents traités : celle des affects propres à la philosophie. (shrink)

This is the first book to explore and address the philosophical aspects of Eternal Sunshine of the Spotless Mind. Beginning with a helpful introduction that places each essay in context, specially commissioned chapters examine the following topics: -/- * Philosophical issues surrounding love, friendship, affirmation and repetition * The role of memory (and the emotions) in personal identity and decision-making * The morality of imagination and ethical importance of memory * Philosophical questions about self-knowledge and knowing the minds of others (...) * The aesthetics of the film considered in relation to Gondry’s other works and issues in the philosophy of perception. (shrink)

Profondément liées aux pratiques ascétiques et aux recherches spirituelles monastiques, les oeuvres mystiques syriaques ne se confondent cependant pas avec elles. Elles construisent des visions théologiques qui participent nécessairement aux débats dans les institutions ecclésiales, que ce soit chez les syriaques occidentaux ou les syriaques orientaux. Redevables de l'héritage philosophique grec, des auteurs syro-occidentaux ont élaboré des pensées mystiques et l'oeuvre du Pseudo-Denys a été déterminante dans la mystique sacramentaire de la théologie miaphysite. C'est du côté oriental que la tradition (...) mystique a été la plus riche et a fleuri, en Mésopotamie mais aussi sur les bords du golfe Arabo-Persique dans le Bet Qatraye, où l'on se souvient d'écrivains fameux comme Isaac de Ninive, Dadisho du Qatar, Martyrios Sandona, Jean de Dalyatha ; mais qui connaît Shubhalmaran, Hananisho de Bet Qoqa ou Beh Isho de Kamul? En privilégiant des analyses thématiques et l'étude de motifs mystiques essentiels, l'ouvrage vise à attirer l'attention sur des oeuvres et des auteurs qui, dans la formation et l'évolution des cultures syriaques, ont joué un rôle tout au long de l'histoire du Proche-Orient chrétien et musulman et qui se révèlent précieux pour l'historien. (shrink)

In order to explore the political and transformative potential of bodies in relation to gender and affects, I discuss how bodies, gender and politics are entangled through the figuration of ‘overflown bodies’. Departing from a material-discursive feminist conceptualisation of bodies, ‘overflown bodies’ are assemblages embedded in complex relationships of matter, discourse, emotions, affects, ideologies, protest, norms, values, relations, practices, expectations and other possibilities of (for) social and political action. Three ethnographic cases illustrate how ‘overflown bodies’ assemble matter and discourse, and (...) how matter, bodies and gender matter. They are used to explore the political possibilities of gendered bodies and show how matter is entangled, embedded and assembled with our politics of being. The three cases interrogate the limits and boundaries of bodies and the modes and modalities of (political) agency. Finally, the article argues that it is through visibility and recognition that ‘overflown bodies’ become critically and creatively transforming, which can be useful for addressing issues related to exclusion, domination, political emancipation and social transformation. (shrink)

Uses the thoughts of such great minds as Kierkegaard, Plato, and Beckett to examine the concept of love and redefine it in the face of twenty-first century modernity.

Plato's _Republic_ is one of the best-known and most widely-discussed texts in the history of philosophy. But how might we get to the heart of this work today, 2,500 years after its original composition? Alain Badiou breathes life into Plato's landmark text and revives its universality. Rather than producing yet another critical commentary, he has instead worked closely on the original Greek and, through spectacular changes, adapted it to our times. In this innovative reimagining of Plato's work, Badiou has (...) removed all references specific to ancient Greek society--from lengthy exchanges about moral courage in archaic poetry to political considerations mainly of interest to the aristocratic elite--and has expanded the range of cultural references. Here, philosophy is firing on all cylinders: Socrates and his companions are joined by Beckett, Pessoa, Freud, and Hegel, among others. Together these thinkers demonstrate that true philosophy endures, ready to absorb new horizons without changing its essence. Moreover, Badiou--who is also a dramatist--has transformed the Socratic dialogue into a genuine oratorial contest. In his version of the _Republic_, the interlocutors do much more than simply agree with Socrates. They argue, stand up to him, put him on the spot, and show thought in motion. In this work of dramatic scholarship and philosophy, we encounter a modern version of Plato's text that is alive, stimulating, and directly relevant to our own world. (shrink)

The subtractive : preface by Francois Wahl -- Philosophy itself -- The (re)turn of philosophy itself -- Definition of philosophy -- What is a philosophical institution? -- Philosophy and poetry -- The philosophical recourse to the poem -- Mallarm's method : subtraction and isolation -- Rimbaud's method : interruption -- Philosophy and mathematics -- Conference on subtraction -- Truth : forcing and unnameable -- Philosophy and politics -- Philosophy and love -- What is love? -- Philosophy and psychoanalysis -- Subject (...) and infinite -- Antiphilosophy : Lacan and Plato -- Writing of the generic -- Writing of the generic : Samuel beckett. (shrink)

In this paper I discuss whether there is a specific experience of thinking or not. I address this question by analysing if it is possible to reduce the phenomenal character of thinking to the phenomenal character of sensory experiences. My purpose is to defend that there is a specific phenomenality for at least some thinking mental states. I present Husserl's theory of intentionality in the Logical Investigations as a way to defend this claim and I consider its assumptions. Then I (...) present the case of understanding as a paradigmatic case for the phenomenal contrast argument and I defend it against two objections. (shrink)

Las discusiones sobre la intencionalidad en la Filosofía de la mente contemporánea se plantean en un marco un tanto ajeno al de la Fenomenología, bajo la suposición, de modo bastante generalizado, de que hay una separación entre intencionalidad y consciencia . Mi objetivo en este artículo es, en primer lugar, exponer tal supuesto. En segundo lugar, presentar los elementos clave de la teoría de la intencionalidad en las Investigaciones Lógicas de Husserl para presentar una visión que se opone a tal (...) separación. Y, en tercer lugar, finalizar con un tema común a ambos espacios de discusión, el de una experiencia o vivencia propia del pensamiento, que surge como un problema para muchas visiones analíticascontemporáneas y que tiene una explicación que puede derivarse de la concepción de Husserl.In contemporary Philosophy of mind, discussions about intentionality areset up in a quite different framework from the phenomenological one, assuming, in general, a separation between intentionality and consciousness. My aim in this paper is, firstly, to present this assumption. Secondly, I will put forward the key elements of Husserl's theory of intentionality in the Logical Investigations in order to present a view which is opposed to this assumption. And thirdly, I will end up with a common topic for both frameworks, that is, the topic of a specific experience of thinking, which emerges as a problem for many contemporary analytic views and which has an explanation that can be derived from Husserl's conception. (shrink)

The topic of this paper concerns the relation between thinking and phenomenality as it is discussed in the Philosophy of Mind. Thus, I am addressing the following questions: does the domain of phenomenal consciousness include thinking? And if so, is the phenomenality of thinking (PT) proprietary or not? I will firstly present the debate and the main notions involved in it, by contrasting a certain mainstream picture of the mind with the one offered by Phenomenology. Second, I will consider the (...) particular question of a proprietary phenomenology of conscious thought through the examination of the reductionist and antireductionist positions, concluding with a sceptical remark towards this dialectics. (shrink)

In this dialogue, Alain Badiou shares the clearest, most detailed account to date of his profound indebtedness to Lacanian psychoanalysis. He explains in depth the tools Lacan gave him to navigate the extremes of his other two philosophical "masters," Jean-Paul Sartre and Louis Althusser. Élisabeth Roudinesco supplements Badiou's experience with her own perspective on the troubled landscape of the French analytic world since Lacan's death--critiquing, for example, the link (or lack thereof) between politics and psychoanalysis in Lacan's work. Their (...) exchange reinvigorates how the the work of a pivotal twentieth-century thinker is perceived. (shrink)

La quatrième de couverture indique : Deleuze et Guattari étaient des lecteurs sans pareils. C'est la raison pour laquelle Alain Jugnon les lit dans ce livre ; plus précisément, il lit avec eux Artaud et Kafka, Lacan et Klossowski, Büchner et Nietzsche. N'ont-ils pas assez lu Lautréamont ; il les lit pour eux, comme eux l'auraient lu, l'ajoutant à leurs lectures, avec les outils qu'ils ont créés pour lire. Nul mieux qu'Alain Jugnon n'articule les lectures nécessaires à la (...) défaite de ce monde-ci et au surgissement d'un monde transformé : "Deleuze et Guattari ont commencé à dire dans leur livre premier, L'Anti-Oedipe : il n'y a plus de dialectique à penser ou bien d'histoires à raconter, mais il y aura des machines capitalistes et des machines désirantes, des guerres des sexes et des guerres des races, des combats de rue et des révolutions de palais, il y aura tout ça et plus encore, qui fera une bible humaine à revendre ou bien une philosophie populaire à inventer pour demain." (A.J.). (shrink)

English-speaking readers might be surprised to learn that Alain Badiou writes fiction and plays along with his philosophical works and that they are just as important to understanding his larger intellectual project. In _Ahmed the Philosopher_, Badiou's most entertaining and accessible play, translated into English here for the first time, readers are introduced to Badiou's philosophy through a theatrical tour de force that has met with much success in France. _Ahmed the Philosoph_er presents its comic hero, the "treacherous servant" (...) Ahmed, as a seductively trenchant philosopher even as it casts philosophy itself as a comic performance. The comedy unfolds as a series of lessons, with each "short play" or sketch illuminating a different Badiousian concept. Yet Ahmed does more than illustrate philosophical abstractions; he embodies and vivifies the theatrical and performative aspects of philosophy, mobilizing a comic energy that exposes the emptiness and pomp of the world. Through his example, the audience is moved to a living engagement with philosophy, discovering in it the power to break through the limits of everyday life. (shrink)

_The Incident at Antioch_ is a key play marking Alain Badiou's transition from classical Marxism to a "politics of subtraction" far removed from party and state. Written with striking eloquence and extraordinary poetic richness, and shifting from highly serious emotional and intellectual drama to surreal comic interlude, the work features statesmen, workers, and revolutionaries struggling to reconcile the nature and practice of politics. This bilingual edition presents _L'Incident d'Antioche_ in its original French and, on facing pages, an expertly executed (...) English translation. Badiou adds a special preface, and an introduction by the scholar Kenneth Reinhard connects the play to Paul Claudel's _The City_, Saint Paul and the early history of the Church, and the innovative mathematical thinking of Paul Cohen. The translation includes Susan Spitzer's extensive notes clarifying allusions and quotations and hinting at Badiou's intentions. An interview with Badiou encompasses the play's settings, themes, and events, as well as his ongoing literary and conceptual experimentation on stage and off. (shrink)

Quali sono lo spazio e il tempo della filosofia nel sapere contemporaneo? È possibile tracciare dei confini e far emergere la figura di un sapere sullo sfondo di un'epoca e della sua forma di vita?

Overture -- Jacques Lacan -- Georges Canguilhem and Jean Cavaillès -- Jean-Paul Sartre -- Jean Hyppolite -- Louis Althusser -- Jean-François Lyotard -- Gilles Deleuze -- Michel Foucault -- Jacques Derrida -- Jean Borreil -- Philippe Lacoue-Labarthe -- Gilles Châtelet -- Françoise Proust -- A note on the texts.