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Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Preview — Deleuze by Alain Badiou. Louise Burchill Translator. The works of Gilles Deleuze -- on cinema, literature, painting, and philosophy -- have made him one of the most widely read thinkers of his generation.
This compact critical volume is not only a powerful reappraisal of Deleuze's thought, but also the first major work by Alain Badiou available in English.
Badiou compellingly redefines "Deleuzian, " throwing down the gauntle The works of Gilles Deleuze -- on cinema, literature, painting, and philosophy -- have made him one of the most widely read thinkers of his generation.
Badiou compellingly redefines "Deleuzian, " throwing down the gauntlet in the battle over the very meaning of Deleuze's legacy. For those who view Deleuze as the apostle of desire, flu, and multiplicity, Badiou's book is a deliberate provocation. Through a deep philosophical engagement with his writings, Badiou contends that Deleuze is not the Dionysian thinker of becoming he took himself to be; on the contrary, he is an ascetic philosopher of Being and Oneness. Deleuze's self-declared anti-Platonism fails -- and that, in Badiou's view, may ultimately be to his credit.
Badiou's incomparably attentive readings of key Deleuzian concepts radically revise reigning interpretations, offering new insights to even the veteran Deleuze reader and serving as an entree to the controversial notion of a "restoration" of Plato advocated by Badiou -- in his own right one of the most original figures in postwar French philosophy.
The result is a critical tour de force that repositions Deleuze, one of the mostimportant thinkers of our time, and introduces Badiou to English-speaking readers.
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Rating details. More filters. Sort order. Start your review of Deleuze: The Clamor of Being. Mar 06, William West rated it liked it. This is an interesting, if rather troubling work of interpretation.
Badiou openly does this so as to show that Deleuze, whether he knows it or not, is a problematic, if not utterly failing, neo-idealist. Badiou anticipates that readers will find his Deleuze hard to recognize, and might object that his method is rather self-serving. There is, perhaps, a degree of truth to this. Deleuze takes concepts introduced by earlier philosophers and rearranges and reinvents the philosophies he writes about, rather like a jazz musician improvising around and recreating a tune.
It is true, and perhaps methodologically questionable, that Deleuze does not acknowledge his own creative process when discussing, for instance, Nietzsche but surreptitiously impregnates an old philosophy with his own.
Indeed, as always, I greatly enjoyed his challenging yet almost conversational writing style. Yet, if Deleuze shows through his writing the way that one system of thought almost subconsciously begets another, Badiou seems to me to be offering a problematic at best, perhaps intentionally distorted presentation of his subject- Deleuzean philosophy- just to show how Badiou better addressed questions that Deleuze denied even having an interest in.
That is to say that for BD being occurs the same way in all of its manifestations. We beings are but momentary manifestations of Being. Multiplicity is of the order of simulacra- the world of beings. Badiou will allow that for BD, one must, as in the work of Kierkegaard, choose to be chosen, accept the terrifying responsibility of thought that the One offers some beings.
Indeed, rather than an ecstatic subjectivity, thought demands a rarified ability to overcome the self and submit to the process demanded by the machinations of the One-All. The philosophical intuition of Being is an adventure, a quest, in which one subjectively reproduces the movement of Being through this intuition.
The results of this quest are the senses of meaning that collectively form the simulacra known as beings from the non-sense of Being. Badiou correctly assesses that Deleuze assails Plato for denigrating simulacra to the ideal and its manifestation thereby establishing a hierarchy of being that would negate univocity.
If Deleuze has indeed theorized a truly univocal sense of being, Badiou challenges, by what name should we refer to a One that contains all multiplicity?
It requires, Badiou thinks, a name for the One, and another for the multiplicity ies that manifest it. Badiou will argue that Deleuze consistently uses pairs of names, although he tries to hide this both from himself and his readers by presenting his terminology as a set of binaries rather than double-names. BD holds that univocity does away with the need for philosophical grounding in the Platonic sense.
It simply is, and it is everything. Badiou holds that it is imperative for philosophy to rethink the meaning of grounding, as it is necessary to revisit and reconsider Plato. It is only ground that can connect singular beings to the One, as formal manifestations of Being.
Whether BD is willing to admit it or not, BD uses the virtual as the ground of the actual. The virtual is the ground for problems to which actualities serve as solutions. The virtual grounds a double determination- that of a problem Being and a multiplicity of problems beings. But if the virtual is an image, Badiou complains, then it too is merely simulacrum. The actual cannot be grounded by the virtual, Badiou concludes, without the actual either becoming a meaningless blur or by the actual tearing itself away from the virtual, which would negate univocity.
To put it simply, Badiou is saying that Deleuze does in fact rely on philosophical grounding in a Platonic sense, but does so clumsily. Both philosophers are trying to rethink and reaffirm the univocity of ground. The difference between them is that Deleuze prioritizes the virtual- the Idea as the totality of a virtual multiplicity. Badiou, on the other hand, affirms multiplicity, but negates the virtual.
The ground of the multiple for Badiou is the empty set- the mathematical expression of nothingness. Deleuze claimed to have little use for the concept of truth, but Badiou is unconvinced.
Badiou senses an alternative concept of truth at work in the philosophy of BD- that of the false. Truth, for BD, is the power of narration to manipulate time. The past, which is available to the present only as narrative, is the product of time, a process by which the actual gives way to the virtual.
Time is the becoming virtual of the actual, the process by which the object takes its place in the One, the truth of the false, of narration. As with Plato, the Real is only such through its relation to the idea, the virtuality, that it manifests.
Badiou, of course, has never denied his use for the concept of truth. If for BD truth is the narrational power of memory, then for Badiou truth lies in the commencing power of forgetting.
Truth, indeed, is commencement- the Event, which establishes a new world that cannot yet be described, and which reveals to the subject new possibilities. Eternal return is never the return of the same. The object returns as part of the One narrative, and narrative is never identical.
It is constantly being reinterpreted and thus rewritten, transformed into something different. What returns is difference and this is the only truth. Thinking requires, for BD, a plunging into the disjunction while maintaining a fidelity to univocity. The trick is to at once think over the disjunctive crevice and think of the crevice as such. BD takes the geographical metaphor so far as to say that one can, by tracing the fault lines of the crevice, see the trace of the original univocity of truth.
This is where the concept of the fold comes in. The fold is the act of thought tracing the fault lines between visibilities and statements, actuality and virtuality, and discovering the hidden connection, the univocity of truth. Through the fold that is thought, the disjunction becomes a modality of oneness. Badiou cannot embrace the concept of the fold because he is committed to a philosophy that allows for radical transformation. The fold implies that thought can only serve as an apprehension of an established world.
There is, for BD, only the one world and the one thought to capture univocity. But the disjucture does not, for Badiou, reveal a hidden oneness but rather the site least defined by the state-of-things.
It is where, Badiou hopes, the empty set that is for him the mathematical foundation of being can reveal itself and the transient nature of all worlds be revealed. Badiou concludes by characterizing Deleuze as a pre-Socratic thinker- one for whom philosophy is a physics.
This is very strange as he has based most of his critique of Deleuze on the notion that he is an unintentional Platonist.
Alain Badiou - Deleuze - The Clamor of Being
Coming soon. The works of Gilles Deleuze-on cinema, literature, painting, and philosophy-have made him one of the most widely read thinkers of his generation. The result is a critical tour de force that repositions one of the most important thinkers of our time. Badiou challenges at the outset the received perception of Deleuze.
Deleuze: The Clamor of Being
Alain Badiou rer and athy Busby, and. Jt DHt U! Copyright 1 by Hachette Litteratures. Copyright 1 by Columbia University Press. Reprinted with permission of the publisher. Copyright 1 by Columbia Universit Press. Copyright 1 Athlone Press.
Review: Badiou’s “Deleuze: The Clamor of Being”
Thinking for Deleuze is always an ascetic and difficult egalitarian affirmation of what is. The key difference between Badiou and Deleuze is around the multiple as one. For Deleuze, to realize the virtual, you must construct a plane of immanence, which is pure chaos where simulacra and the virtual precede all thought. Because science does not attain to the ground of its own truth and it passes through the plane of immanence, science does not realize the virtual. The price to be paid for the univocity of being is that the multiple can only be at the order of the simulacra, but the simulacra is for Deleuze not linked in any way to eternal forms as it is for Plato, and so Deleuze is pushing against Plato in important ways, but his real target is Aristotle, more precisely against any effort to class any difference of being. If you class every difference without a real status then the order of the world of being is a simulacra. Deleuze writes that to overturn Platonism is to make the simulacra rise and attain their rights.