Love, hate, slavery, torture, addiction and death - as this book shows, only psychoanalysis can speak well of such matters. Psychoanalysis was the most important intellectual development of the 20th century, which left no practice from psychiatry to philosophy to politics untouched. Yet it was also in many ways an untouchable project, caught between science and poetry, medicine and hermeneutics. This unsettled, unsettling status has recently induced the philosopher Alain Badiou to characterise psychoanalysis as an 'antiphilosophy', that is, as a (...) practice that issues the strongest possible challenges to thought. Justin Clemens takes up the challenge of this denomination here, by re-examining a series of crucial psychoanalytic themes: addiction, fanaticism, love, slavery and torture. Drawing from the work of Freud, Lacan, Badiou, Agamben and others, Psychoanalysis is an Antiphilosophy offers a radical reconstruction of the operations and import of key psychoanalytic concepts and a renewed sense of the indispensable powers of psychoanalysis for today. (shrink)

More than any other thinker, Giorgio Agamben shows us that philosophy is also a matter of style and politics a matter of poetics. This book explores the unexpected and illuminating paths that his work traces across the territories of law and literature, linguistics, dance or cinema, in search of a new idea and practice of the community. It offers an irreplaceable introduction to one of the most fascinating thinkers of our time.'Jacques RanciereGathering some of the most important established and emerging (...) scholars to examine his body of work, this collection of essays seeks to explore Agamben's thought from these broader philosophical and literary concerns, underpinning its place within larger debates in continental philosophy. Including a contribution by Agamben himself, it is essential reading for anyone interested in his work.In the past five years, Giorgio Agamben has emerged as one of the most important continental philosophers. This burgeoning popularity of his work has largely been confined to a study of the homo sacer series. Yet these later 'political' works have their foundation in Agamben's earlier works on the philosophy of language, aesthetics and literature. From a philosophy of language and linguistics that leads to a broader theory of representation, Agamben develops a critical theory that attempts to explore the hiatuses and paradoxes that govern discursive practice across a broad range of disciplines. (shrink)

In Logiques des Mondes, Paris, Seuil, 2006, Alain Badiou has produced a sequel to his magnum opus Being and Event. Whereas Being and Event primarily restricted itself to the relationship between ontology and the event, mathematics and poetry, the new book seriously extends and revises certain of its predecessor's. This article outlines some of the major doctrines, arguments, and motivations for the new work, as well as several points of possible difficulty.

In this article, I discuss how things go with the "Nothing" in the work of Alain Badiou, a topic which is evidently central to his thought, and which has received a great deal of attention in the commentary to date. As this problem is inaccessible outside of Badiou’s deployment of mathematics, I will suggest how accounts of Badiou’s work remain flawed insofar as they evade his mathematical demonstrations, and I attempt to clarify how mathematics operates in his system. I then (...) examine the consequences that such a use of mathematics has for Badiou’s doctrine of the nothing. I conclude with a discussion of some of the difficulties that the nothing continues to pose to Badiou, which have not (yet) been satisfactorily resolved. These difficulties devolve from the problematic of the incessantly doubling void. (shrink)

The Heideggerian rupture in the history of philosophy in the name of a phenomenological and poetic ontology has provided an opening which many of the key figures in twentieth century continental thought have exploited. However, this opening was marked by Heidegger himself as an ambiguous one, insofar as metaphysics was perhaps integrally ‘onto-theology,’ that is, ultimately continuous with the world-historical capture of the thought of being. This piece argues that the philosophy of Alain Badiou, which departs from the recognition that (...) Heidegger is the ‘last universally recognised philosopher’, provides the means for a radical reconsideration of the philosophy-theology relationship in its specifically Heideggerian form, involving as it does further questions of science and technology, the status of the poem, and the nature of ontological thought as such. We argue that, through the deployment of mathematics as ontology, the Gordian knot of onto-theology and its legion of consequences can be cut, and a new assemblage of many of the key Heideggerian motifs can be put into play: the poem, history, and philosophy itself. (shrink)

The controversies unleashed by psychoanalysis never seem to stop repeating themselves. If what psychoanalysis has to say is true, then, by its own lights, it has to be controversial. Controversies are thus a privileged place to see this truth and this resistance in violent and lurid action. Take infant experience and bastardry. Every kid is a bit of a bastard, and the establishment of this infantile bastardry conditions subsequent repetitions of the organism: that breast is persecuting me, these are not (...) my real parents, I did not borrow your kettle. Just how much of a bastard is this baby? The answers psychoanalysis comes up with depend on how it formulates the vicissitudes of differential repetitions, formations of the unconscious. Yet there remains something puzzling about repetition: if eros is constantly getting itself into nasty situations as a matter of course, are there still other factors (perhaps even more sinister) at work? Because of his refusal to dismiss his own puzzlement, Jacques Lacan persistently returned to the relation between desire and drive, reformulating his own theory as he went. At one moment, as we shall see, he comes to discriminate between a surprising number of (at least 3!) kinds of death. (shrink)

“Almost in the same historical moment when Galileo directed all modern physics to the reading of that book which Nature was supposed to have written herself in geometric or, subsequently, algebraic signs, the modern novel and modern theatre stepped in as evidence that modern readers and spectators enjoy the effects of those fictions most of all when they are altogether free of science.” Friedrich Kittler, “Man as a drunken town musician”.

As a philologist, Nietzsche had to be a materialist – a materialist of letters. If letters are not life, however, they are the indices of its limits. You can’t live except at the limit; to get to a limit, you have to reconstruct a genealogy for yourself; once you know where you are, you have the opportunity to lose yourself again, this time effectively. Life is whatever will have greeted you in that loss, the disappearance at the limit.

Alain Badiou is one of the world's most influential living philosophers. Few contemporary thinkers display his breadth of argument and reference, or his ability to intervene in debates critical to both analytic and continental philosophy. Alain Badiou: Key Concepts presents an overview of and introduction to the full range of Badiou's thinking. Essays focus on the foundations of Badiou's thought, his "key concepts" - truth, being, ontology, the subject, and conditions - and on his engagement with a range of thinkers (...) central to his philosophy, including Plato, Descartes, Spinoza, Heidegger and Deleuze. (shrink)

Following the publication of his magnum opus L’être et l’événement (Being and Event) in 1988, Alain Badiou has been acclaimed as one of France’s greatest living philosophers. Since then, he has released a dozen books, including Manifesto for Philosophy, Conditions, Metapolitics and Logiques des mondes (Logics of Worlds), many of which are now available in English translation. Badiou writes on an extraordinary array of topics, and his work has already had an impact upon studies in the history of philosophy, the (...) history and philosophy of science, political philosophy, aesthetics, psychoanalysis, and ontology. This volume takes up the challenge of explicating, extending and, in many places, criticising Badiou’s stunningly original theses. Above all, the essays collected here put Badiou’s concepts to the test in a confrontation with the four great headings that he himself has identified as essential to our humanity: science, love, art and politics. Many of the contributors have already been recognised as outstanding translators of and commentators on Badiou’s work; they appear here with fresh voices also destined to make a mark. (shrink)

This book collects the work of leading scholars on Alain Badiou and G.W.F. Hegel, creating a dialogue between, and a critical appraisal of, these two central figures in European philosophy.

This is a unique collection presenting work by Alain Badiou and commentaries on his philosophical theories. It includes three lectures by Badiou, on contemporary politics, the infinite, cinema and theatre and two extensive interviews with Badiou – one concerning the state of the contemporary situation and one wide ranging interview on all facets of his work and engagements. It also includes six interventions on aspects of Badiou's work by established scholars in the field, addressing his concept of history, Lacan, Cinema, (...) poetry, and feminism; and four original essays by young and established scholars in Australia and New Zealand addressing the key concerns of Badiou's 2015 visit to the Antipodal region and the work he presented there. With new material by Badiou previously unpublished in English this volume is a valuable overview of his recent thinking. Critical responses by distinguished and gifted Badiou scholars writing outside of the European context make this text essential reading for anyone interested in the development and contemporary reception of Badiou's thought. (shrink)

A reconsideration of the philosophical destiny of education What is education? This volume thinks through this question from a range of perspectives unique perspectives. Revealing the contentions and possibilities of a new engagement with the question of education, it will give you new insights into education: what it is, what it is not, and what is to be done about it. At a time when education is so important as to be considered an essential human right, yet is under attack (...) from funding cuts, this book will open the thinking on education onto new and important territory. (shrink)

The theoretical writings of Jacques Lacan, Gilles Deleuze and Alain Badiou stand at the heart of contemporary European thought. While the combined corpus of these three figures contains a significant number of references to each otherOCOs work, such references are often simply critical, obscure - or both. Lacan Deleuze Badiou guides us through the crucial, under-remarked interrelations between these three thinkers, identifying the conceptual passages, connections and disjunctions that underlie the often superficial statements of critique, indifference or agreement. Working through (...) the rubrics of the contemporary, time, the event and truth, Bartlett, Clemens and Roffe present a new, lucid account of where these three thinkers stand in relation to one another and why their nexus remains unsurpassed as a point of reference for contemporary thought itself."e. (shrink)

The interdisciplinary relevance of Spinoza today.

I articulate the challenge disagreement poses for epistemic contextualism, and then discuss several possible replies on behalf of the contextualist.

One problem for Molinism that critics of the view have pressed, and which Molinists have so far done little to address, is that even if there are true counterfactuals of freedom, it is puzzling how God could possibly know them. I defuse this worry by sketching a plausible model of the mechanics of middle knowledge which draws on William Alston’s direct acquaintance account of divine knowledge.

Epistemicists claim that vague predicates have precise but unknow- able cutoffs. I argue against against the standard, Williamsonian, answer, that appeals to metalinguistic safety: we can know that p even if our true belief that p is metalinguistically lucky. I then propose that epistemicists should be diagonalized epistemicists and show how this alternative formulation of the view avoids the chal- lenge. However, in an M. Night Shyamalan-style twist, I then argue we should not be diagonalized epistemicists either.

Gegenwartig vorherrschenden tierethischen Diskursen wird ein theologisch eigenstandiges, verantwortungsethisches Konzept entgegengestellt, das einen Richtungswechsel intendiert: Die Frage stellt sich dann nicht mehr nach der Personalitat des Tiers als Individuum, sondern nach Begrundungszusammenhangen und Moglichkeiten zum Erhalt von Biodiversitat. Ziel ist es somit, Bewahrung der Schopfung in dem Mass zu gestalten, dass Okosysteme und genetische Varianz in moglichst grosser Zahl erhalten bleiben. Anschliessend wird nach bereichsethischen Konkretionen gefragt und aufgezeigt, wie auf Grundlage des zuvor entwickelten Ansatzes eine Urteilsbildung in verschiedenen Konfliktsituationen (...) moglich ist. Abschliessend wird die Arbeit im grosseren kulturwissenschaftlichen Kontext des "Animal Turn" verortet. (shrink)

In this paper we study the termination behavior of Russell’s description elimination rewrite system. We discuss certain claims made by Kripke (2005) in his paper concerning the possible nontermination of elimination of descriptions.

One central objection to the maximin payoff criterion is that it focuses on the state that yields the lowest payoffs regardless of how low these are. We allow different states to have different sets of possible outcomes and show that the original axioms of Milnor (1954) continue to characterize the maximin payoff criterion, provided that the sets of payoffs achievable across states overlap. If instead payoffs in some states are always lower than in all others then ignoring the “bad” states (...) is no longer inconsistent with these axioms. Similar dependence on overlap of outcome spaces across states holds for the minimax regret and maximin joy criteria. (shrink)

This article is the editors’ introduction to the transcript of a lecture that Harold Garfinkel delivered to a seminar in 1993. Garfinkel extensively discusses the relevance of Aron Gurwitsch’s phenomenological treatment of Gestalt theory for ethnomethodology. Garfinkel uses the term “misreading” to signal a respecification of Gurwitsch’s phenomenological investigations, and particularly his conceptions of contextures, functional significations, and phenomenal fields, so that they become compatible with detailed observations and descriptions of social actions and interactions performed in situ. Garfinkel begins with (...) Gurwitsch’s demonstrations with line drawings and other abstract examples, and suggests how they can be used to suggest original procedures for investigating the vicissitudes of embodied practical actions in the lifeworld. This introduction to the lecture aims to provide some background on the scope of Gurwitsch’s phenomenological critique and elaboration of Gestalt theory and Garfinkel’s “misreading” of it in terms of his own conceptions of indexicality and accountability, and ethnomethodological investigations of the production of social order. (shrink)

Introduction In recent years there has been a welcome reawakening of philosophical interest in the emotions. A significant number of contemporary ...

Ethical concerns regarding agricultural practices can be found to co-evolve with technological developments. This paper aims to create an understanding of ethics that is helpful in debating technological innovation by studying such a co-evolution process in detail: the development and adoption of the milking robot. Over the last decade an increasing number of milking robots, or automatic milking systems (AMS), has been adopted, especially in the Netherlands and a few other Western European countries. The appraisal of this new technology in (...) ethical terms has appeared to be a complicated matter. Compared to using a conventional milking parlor, the use of an AMS entails in several respects a different practice of dairy farming, the ethical implications and evaluation of which are not self-evident but are themselves part of a dynamic process. It has become clear that with its use, the entire practice of dairy farming has been reorganized around this new device. With a robot, cows must voluntarily present themselves to be milked, whereby an ethical norm of (individual) freedom for cows can be seen to emerge together with this new technology. But adopting a robot also implies changes in what is considered to be a good farmer and an appropriate relation between farmer and cow. Through interviews, attending “farmers’ network” meetings in the Netherlands, and studying professional literature and dedicated dairy farming web forums, this paper traces the way that ethical concerns are a dynamic part of this process of rearranging a variety of elements of the practice of dairy farming. (shrink)

Recent work in cognitive science of religion (CSR) is beginning to converge on a very interesting thesis—that, given the ordinary features of human minds operating in typical human environments, we are naturally disposed to believe in the existence of gods, among other religious ideas (e.g., seeAtran [2002], Barrett [2004; 2012], Bering [2011], Boyer [2001], Guthrie [1993], McCauley [2011], Pyysiäinen [2004; 2009]). In this paper, we explore whether such a discovery ultimately helps or hurts the atheist position—whether, for example, it lends (...) credence to atheism by explaining away religious belief or whether it actually strengthens some already powerful arguments against atheism in the relevant philosophical literature.We argue that the recent discoveries of CSR hurt, not help, the atheist position—that CSR, if anything, should not give atheists epistemic assurance. (shrink)

It is widely agreed that the intelligibility of modal metaphysics has been vindicated. Quine's arguments to the contrary supposedly confused analyticity with metaphysical necessity, and rigid with non-rigid designators.2 But even if modal metaphysics is intelligible, it could be misconceived. It could be that metaphysical necessity is not absolute necessity – the strictest real notion of necessity – and that no proposition of traditional metaphysical interest is necessary in every real sense. If there were nothing otherwise “uniquely metaphysically significant” about (...) metaphysical necessity, then paradigmatic metaphysical necessities would be necessary in one sense of “necessary”, not necessary in another, and that would be it. The question of whether they were necessary simpliciter would be like the question of whether the Parallel Postulate is true simpliciter – understood as a pure mathematical conjecture, rather than as a hypothesis about physical spacetime. In a sense, the latter question has no objective answer. In this article, I argue that paradigmatic questions of modal metaphysics are like the Parallel Postulate question. I then discuss the deflationary ramifications of this argument. I conclude with an alternative conception of the space of possibility. According to this conception, there is no objective boundary between possibility and impossibility. Along the way, I sketch an analogy between modal metaphysics and set theory. (shrink)

Criticism plays an essential role in the growth of scientific knowledge. In some cases, however, criticism can have detrimental effects; for example, it can be used to ‘manufacture doubt’ for the purpose of impeding public policy making on issues such as tobacco consumption and greenhouse gas emissions (e.g., Oreskes & Conway 2010). In this paper, we build on previous work by Biddle and Leuschner (2015) who argue that criticism that meets certain conditions can be epistemically detrimental. We extend and refine (...) their account by arguing that such criticism can be epistemically corrupting—it can create social conditions that are conducive to the development of epistemic vice by agents operating within them. (shrink)

Reformed epistemology and cognitive science have remarkably converged on belief in God. Reformed epistemology holds that belief in God is basic—that is, belief in God is a natural, non-inferential belief that is immediately produced by a cognitive faculty. Cognitive science of religion also holds that belief in gods is (often) non-reflectively and instinctively produced—that is, non-inferentially and automatically produced by a cognitive faculty or system. But there are differences. In this paper, we will show some remarkable points of convergence, and (...) a few points of divergence, between Reformed epistemology and the cognitive science of religion. (shrink)

Leading researchers in the philosophy of mind present and explore cutting edge research in the exciting new field of experimental philosophy.

Experimental philosophy (or “x-phi”) is a way of doing philosophy. It is “traditional” philosophy, but with a little something extra: In addition to the expected philosophical arguments and engagement, x-phi involves the use of empirical methods to test the empirical claims that arise. This extra bit strikes some as a new, perhaps radical, addition to philosophical practice. We don’t think so. As this chapter will show, empirical claims have been common across the history of Western philosophy, as have appeals to (...) empirical observation in attempting to support or subvert these claims. While conceptions of philosophy have changed over time, across these changes we find philosophers employing empirical methods in pursuing their philosophical questions. Our primary aim in this chapter is to illustrate this fact. We begin by discussing the relevance of history to experimental philosophy (Section 2), then offer a necessarily condensed and highly selective history of empirical work in Western philosophy, ranging from the ancients (Section 3), to the early moderns (Section 4), to the late moderns (Section 5), and on to the present (Section 6). (shrink)