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Alain Badiou

Alain Badiou Books

Philosopher

Being and Event

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Metapolitics

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Polemics

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“Courage is the name of the topological burning up of places and of interests, inasmuch as it is subordinated to the gesture of opening oneself up to becoming 'the most exposed', which is what allows one to 'sustain oneself'. ... This is because courage, the burnt precipitation (one has 'fired one's last rounds') in the excess over the place, promptly recomposes - beyond the destruction that it is - the subjective process of justice.”

“Christianity grasped perfectly that there is an element in the apparent contingency of love that can’t be reduced to that contingency. But it immediately raised it to the level of transcendence, and that is the root of the problem. This universal element I too recognize in love as immanent. But Christianity has somehow managed to elevate it and refocus it onto a transcendent power. It’s an ideal that was already partly present in Plato, through the idea of the Good. It is a brilliant first manipulation of the power of love and one we must now bring back to earth. I mean we must demonstrate that love really does have universal power, but that it is simply the opportunity we are given to enjoy a positive, creative, affirmative experience of difference. The Other, no doubt, but without the “Almighty-Other”, without the “Great Other” of transcendence.”

“4.19. Dedekind's approach is a singular combination of Descartes' Cogito and the idea of the idea in Spinoza. The starting point is the very space of the Cogito, as 'closed' configuration of all possible thoughts, existential point of pure thought. It is claimed (but only the Cogito assures us of this) that something like the set of all my possible thoughts exists. From Spinoza's causal 'serialism' (regardless of whether or not he figured in Dedekind's historical sources) are taken both the existence of a parallelism' which allows us to identify simple ideas by way of their object (Spinoza says: through the body of which the idea is an idea), and the existence of a reflexive redoubling, which secures the existence of 'complex' ideas, whose object is no longer a body, but another idea. For Spinoza, as for Dedekind, this process of reflexive redoubling must go to infinity. An idea of an idea (or the thought of a thought of an object) is an idea. So there exists an idea of the idea of a body, and so on.”

“To believe that the intolerable crime is to burn a few cars and rob some shops, whereas to kill a young man is trivial, is typically in keeping with what Marx regarded as the principal alienation of capitalism: the primacy of things over existence, of commodities over life and machines over workers”

“I am surprised to see that today everything that does not amount to surrender pure and simple to generalized capitalism, let us call it thus, is considered to be archaic or old-fashioned, as though in a way there existed no other definition of what it means to be modern than, quite simply, to be at all times caught in the dominant forms of the moment.”

“Let us say in passing that since (philosophical) remedies are often worse than the malady, our age, in order to be cured of the Plato sickness, has swallowed such doses of a relativist, vaguely skeptical, lightly spiritualist and insipidly moralist medicine, that it is in the process of gently dying, in the small bed of its supposed democratic comfort.”

“We know that communism is the right hypothesis. All those who abandon this hypothesis immediately resign themselves to the market economy, to parliamentary democracy-the form of state suited to capitalism-and to the inevitable and 'natural' character of the most monstrous inequalities.”

“We could say that love is a tenacious adventure. The adventurous side is necessary, but equally so is the need for tenacity. To give up at the first hurdle, the first quarrel, is only to distort love. Real love is one that triumphs lastingly, sometimes painfully, over the hurdles erected by time, space and the world.”

“Art is not ideology. It is completely impossible to explain art on the basis of the homological relation that it is supposed to maintain with the real of history. The aesthetic process decentres the specular relation with which ideology perpetuates its closed infinity. The aesthetic effect is certainly imaginary; but this imaginary is not the reflection of the real, since it is the real of this reflection.”

“We must point out that in what concerns its material the event is not a miracle. What I mean is that what composes an event is always extracted from a situation, always related back to a singular multiplicity, to its state, to the language that is connected to it, etc. In fact, so as not to succumb to an obscurantist theory of creation ex nihilo, we must accept that an event is nothing but a part of a given situation, nothing but a fragment of being.”