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. consequently, it truly is attainable to
read Badiou’s philosophy as located someplace among theology and anti-theology. To
make this declare, this dissertation is split into 5 chapters. bankruptcy 1 reads Badiou’s
philosophy as established round the subject of the loss of life of God, which he is familiar with in a
threefold experience because the demise 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 elements of Badiou’s idea of fact
and the topic, together with the kinds 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 development of
philosophy. at the foundation of the floor coated within the first 4 chapters, bankruptcy five isolates
a theological point that coincides with anti-philosophy on the center of Badiou’s
philosophy, and argues that this aspect is, in flip, based by way of a formalized eschatology.
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Additional info for Alain Badiou: Between Theology and Anti-theology
Htm. Badiou’s more immediate reference, here, is likely Pascal, who makes use of the distinction throughout his Pensées. See Blaise Pascal, Pensées and Other Writings, ed. and trans. Anthony Levi and Honor Levi (Oxford: Oxford University Press, 2008). 118 38 following Heidegger, onto-theology and the God of religion, respectively. The former, as Badiou points out, posits “God” as a concept, as a principle that gives sense to and guarantees the consistency of thought and what thought thinks. Whether understood along the lines of, for instance, Aristotle’s unmoved mover or Descartes’s perfect being, this metaphysical or onto-theological God primarily functions as a presupposition for thinking the necessity of being as one or whole.
84 Alenka Zupanćić, The Shortest Shadow: Nietzsche's Philosophy of the Two (Cambridge, MA: MIT Press, 2003), 35. , 35. , 310/358. 82 83 29 all costs. 87 In its Christian form, the ascetic ideal paradoxically takes the form of life-denial, in that it seeks to preserve the concrete conditions of the majority, which Nietzsche sees as characterized by suffering, sickness, and weakness, by elevating them to the status of virtue—indeed, to divinity itself. Nietzsche writes: At the bottom of Christianity is the rancor of the sick, instinct directed against the healthy, against health itself.
64 But unlike Hegel, who viewed the death of God as the negativity inherent in the Unhappy 59 Friedrich Nietzsche, The Gay Science, trans. Walter Kaufmann (New York: Vintage Books, 1974), 167/108. All references to this work give the page number followed by the paragraph number. 60 Kathleen Marie Higgins, Comic Relief: Nietzsche’s Gay Science (Oxford: Oxford University Press, 2000), 95. 61 Nietzsche, The Gay Science, 181/125. 62 Cf. 27. , 181/125. , 279/343. 23 Consciousness that must overcome itself, Nietzsche takes it as a cause for “cheerfulness”: Indeed, we philosophers and “free spirits” feel, when we hear the news that “the old god is dead,” as if a new dawn shone on us; our heart overflows with gratitude, amazement, premonitions, expectation.