By Hollis D. Phelps IV
This dissertation interrogates the connection among the philosophy of Alain Badiou and
Christian theology. extra particularly, the argument of this dissertation is that Badiou’s
philosophy, regardless of its professed atheism, is still conditioned by means of Christian theological
concepts and the formal parts of Christian eschatology. as a result, it's attainable to
read Badiou’s philosophy as positioned someplace among theology and anti-theology. To
make this declare, this dissertation is split into 5 chapters. bankruptcy 1 reads Badiou’s
philosophy as based round the topic of the dying of God, which he is familiar with in a
threefold experience because the dying of the God of faith, the God of metaphysics, and the God of
the poem. bankruptcy 2 translates the most components of Badiou’s ontology—the identity
of arithmetic and ontology, the multiple-without-one, the void, and the infinite—as an
anti-theology. bankruptcy three examines intimately the formal features of Badiou’s idea of fact
and the topic, together with the types concerning the latter. bankruptcy four discusses the reality
procedures of technology, artwork, love, and politics as stipulations for philosophy, the interrelation
among them, and the jobs that sophism and anti-philosophy play within the building of
philosophy. at the foundation of the floor coated within the first 4 chapters, bankruptcy five isolates
a theological aspect that coincides with anti-philosophy on the middle of Badiou’s
philosophy, and argues that this aspect is, in flip, established by way of a formalized eschatology.
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Additional info for Alain Badiou: Between Theology and Anti-theology
Gendre, in Post-secular Philosophy: Between Philosophy and Theology, ed. Phillip Blond (London and New York: Routledge, 1998), 157-176. 106 Nietzsche, The Will to Power, 534. 107 Nietzsche, The Gay Science, 181/125. ”109 Nietzsche’s religion, then, rests on the antithesis “Dionysus versus the ‘Crucified’”: “The Christian denies even the happiest lot on earth: he is sufficiently weak, poor, disinherited to suffer from life in whatever form he meets it. ”110 Nevertheless, in spite of this opposition to and his critique of all things Christian, Nietzsche does seem to leave the door open for something of Christianity to subsist after the death of God.
29. 166 Badiou, “Philosophy and Mathematics,” 27. 164 165 50 CHAPTER 2: BADIOU’S ANTI-THEOLOGY As we saw in the last chapter, Badiou calls for a contemporary atheism, an atheism that breaks with the influence of the three gods that continue to hold thought captive: the God of religion, the God of metaphysics, and the God of the poem. “It is about no longer entrusting the nostalgic God of the return with the joint balance consisting of the death of the living God and the deconstruction of the metaphysical God,” Badiou writes.
24. 143 Jean-Jacques Lecercle, “Cantor, Lacan, Mao, Beckett, même combat,” Radical Philosophy 93 (1999): 141 142 11. ”144 Although, as we will see in the next chapter, Cantor himself fell back on theology, for Badiou the implication of Cantor’s understanding of the infinite as it has been developed is the following: “There is no God. ”145 However, in order to shore up the death of the metaphysical God, it is also necessary to declare the death of what Badiou sees as a third God that holds contemporary thought captive: the God of the poets.