Up until Badiou, philosophy was educative and pedagogical; with him, it is re-educated by mathematics.
– Francois Laruelle, Anti-Badiou
Just began reading Laruelle’s new book on Badiou tonight. Already he sets up an oppositional thematics with Badiou’s philosophical project seen as a re-education of philosophy that incorporates a conservative and authoritarian stance: “mathematicism is the condition of communism, with the authoritarian Platonist model finding a new lease of life in Maoism.” 1 As Laurelle states it, “Is this not a new, Maoist, avatar of universal Aufhebung, a manner of conserving philosophy through its re-education by means of dismemberment, redistribution and subtraction?”
Against such authoritarian re-education Non-philosophy, according to Laruelle, “seeks a way of depotentializing philosophy and making another use of it, but via other, more positive and less authoritarian procedures— formerly on the “non-Euclidean” model, and at present through a scientific (physical) experimentation and performation of philosophy— not at all through a scholarly and “cultural” breaking-in.”
He likens Badiou’s approach as a great Maoist bootcamp for re-education, one in which the new cadre of philosophers will under the rule of mathematics, logic, and a stringent pedagogical discipline enforce a specific, correct ‘image of thought’. Laurelle tells us that Badiou contents himself once more with a “revolutionary philosophy,” a “cultural” revolution “within the limits of philosophy, rather than a scientific and non-philosophical revolution in philosophy”. There will be purges as well, a new purification of philosophy, Laruelle tells us. In fact “the entire system, in its “metaphysical” depths, in its ultimate axioms, can be read as a manifesto of terror or of “cultural revolution” in philosophy.”
Ultimately with or without mathematics, in Badiou it is not a question simply of a “philosophy of force but of a political practice of philosophy (Lenin) conjugated with the mathematical void, a practice of the force of the void in all domains of thought, in the name of philosophy”. Laruelle asks the question: “How can we oppose Badiou without entering into a mere “relation of forces,” setting against him a force of the same nature as his own?”
Laruelle invites us to join in this struggle or agon against the authoritarian proclivities of such a project asking us if “to protect philosophy against itself, must we purify it through the entirely specular mediation of mathematics, making of it a superior politico-cultural doxa that exalts mathematics as force of the void (like a kind of philosophical brainwashing)? Or should we rather aim for a scientific-type knowledge of philosophy, a knowledge that would no doubt be contingent, but which, this time, would truly escape such doxa?” In the end he describes what must be done:
“The introduction of Maoism into philosophy cannot be a conjunctural accident, even if it is also a matter of a certain conjuncture; this would be to underestimate Badiou as a philosopher. No, it is an essential possibility of philosophy, one that philosophy makes available alongside others; a possibility first actualized by Plato, but one that is profoundly inscribed in the very axioms of philosophical decision, albeit more or less inert or apparently inactive at any given time. We require further details as to the new version of non-philosophy, and as to the analytic means that will allow us to detect in Badiou the indestructible residue of philosophy, and its conservation-reeducation by Cantor and Mao under the sign of Plato.” (ibid)
Looks like this will enact one of Laruelle’s gnosis-fictions: a dualysis masquerade between himself and Badiou, a knowing by way of a dislodgement, an escape from the prison house of Platonism under the sign of Badiou-Mao. But this is no ordinary gnosis, this is the inversion of Gnosticism without god, and venture into the democracy of thought, that is at once an attack upon the academic aristocracy, and a realignment with the scientific movement of thinking and knowing at the conjuncture of the real. And, yet, as we will learn it is not to gnosis that this strange non-philosophy turns, but to philo-fiction where it “becomes possible to transform philosophy, Parmenides’ formula, into a mere symptom of the Real, and then into the material of philo-fiction, and moreover into a model of philo-fiction”. This new form of philosophy must “act upon philosophy, rather than to contemplate it one more time— this is our imperative, and quantum theory is of the order of the means of man as Last Instance; it is not the mirror in which philosophy admires itself again and always.”
The new philosopher “tells a philosophical tale about a positive science”— he repeats the mythological style, whereas the Greek physiologists (rather than Plato) inaugurated a scientific vision of the object “philosophy.” This is a tale that renders philosophy of sciences themselves inventive. He continues, saying,
The Real of immanence, by virtue of the particle that it configures, is the non-dialectical solution to contradiction and to antinomies. It impossibilizes logic and theory without destroying them, instead simplifying them into their materiality, reducing them to the state of fiction— but a logic-fiction or philo-fiction. It gives to deployed theory, to all of fictional materiality, its force of “formalism,” for which reality, the empirical, and ideality are all of fictional materiality, but without constitutive effect upon it. (Kindle Locations 3247-3251).
He envisions a fusion of quatum theory and philosopy, a science ficitionalization of non-philosophy in which the new philosopher must treat metaphor generically, and not leave it either to internal relations or external relations; the correlation, or rather “unilation, of unilateral complementarity is neither substantial nor atomic”. Out of this new creed is born a new ethics, it “will be a matter of passing from absolute poverty (the philosophical loss of philosophy) to radical poverty as non-philosophical loss of philosophy”.
1. Laruelle, Francois (2013-01-03). Anti-Badiou: The Introduction of Maoism into Philosophy (Kindle Locations 87-88). Bloomsbury Academic. (all quotes from the preface)