Translator’s Note: In order to avoid any sort of confusion, it should be noted that this article was included in an anthology of essays engaging various aspects of non-philosophy in contemporary philosophers. This article immediately follows Laruelle’s own essay responding to Deleuze, but was–for reasons that will become clear after reading–published under the pseudonym Tristan Aguilar.
Badiou and Non-Philosophy: A Parallel
Aguilar, Tristan. “Badiou et non-philosophie: un parallel” in Non-philosophie des contemporains. Ed. Le Collectif non-philosophique. Paris: Kimé, 1995.
I. Everything seems to force the opposition between non-philosophy and the philosophy that takes the equation mathematics=ontology as its ontological base. This opposition can be identified on four levels:
1. The central and guiding theme: on the one hand, a philosophy of the radical Multiple (Badiou=B.); on the other hand, a non-philosophy of the radical One (Laruelle=L.). One cannot, at least at first glance, imagine thoughts more extreme or more opposed in their common research of radicality in the name of anti-contemporary radicality (the philosophies of difference: Nietzsche, Heidegger, Deleuze, Derrida).
2. The object of thought: on the one hand (B.) Being, a more-than-fundamental ontology, a veritable ontological base for philosophy, an overhaul of the concept of “being” as first: on the other (L.) a secondarization of being as an instance of a completely relative autonomy on behalf of the One as radical immanence or instance of the absolutely non-objective real; a global and resolute refusal to understand the real as Being and consequently a refusal to understand the essence of thought, if not thought itself, as ontology, be it “Presence” or not.
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Badiou was kind enough to have 30min one-on-one sessions with students who requested them. I decided to conduct a short interview of sorts following from his celebratory comments regarding Speculative Realism and some of the themes presented in the course thus far which has centered on the theme of negation.
Q: In class the other day you positively mentioned what you called the new Speculative Philosophy. How do you see your work in relation to the work of the Speculative Realists (Quentin Meillassoux, Ray Brassier, Iain Hamilton Grant and Graham Harman). Meillassoux sees himself as a materialist and not a realist, is this distinction pivotal for the future of metaphysics and affirmation as you see it?
A: The work of Speculative Realists, from the beginning is very interesting for me, and they refer to me sometimes too. The rupture with the idealist tradition in the field of philosophic study is of great necessity today. We return to the question of realism and materialism later. Its a very complex question. The Speculative Realist position is the position where the point of departure of philosophy is not the relationship between the subject and object or the subject and the world and so on or what Quentin Meillassoux names correlationism. I have known Quentin Meillassoux for a long time I was in his doctoral dissertation and so on and from the very beginning Ive thought this description of correlationism and the critique of correlationism is a very important point. Its not the classical distinction between realism and materialism like in the Marxist tradition like with Althusser and so on. It was something else. It is very interesting to see that the point of departure of Meillassoux is finally the relationship between Hume and Kant. The idea of Quentin Meillassoux is practically that all philosophical tradition is in the space of Kant, the sense that correlationism is the only clear answer to the question of Hume. The idea of Quentin Meillassoux is that there is another possibility. We are not committed to the choice between Kant and Hume.
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