By Hollis D. Phelps IV
This dissertation interrogates the connection among the philosophy of Alain Badiou and
Christian theology. extra in particular, 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 truly is 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 dependent round the topic of the demise of God, which he knows in a
threefold experience because the loss of life of the God of faith, the God of metaphysics, and the God of
the poem. bankruptcy 2 translates the most parts 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 points of Badiou’s concept of fact
and the topic, together with the types with regards to the latter. bankruptcy four discusses the reality
procedures of technological know-how, paintings, 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 point that coincides with anti-philosophy on the center of Badiou’s
philosophy, and argues that this aspect is, in flip, based through a formalized eschatology.
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Additional resources for Alain Badiou: Between Theology and Anti-theology
135 To allow for other forms of sense in addition to the religious is already an argument against the irreducibility of religion and, indeed, its God. In Badiou’s words, the multiplication of kinds of sense—“non-living sense, literal sense, argumentative sense and eventually mathematical sense”—“deeply severs the religious allocation of sense from the 131 Hen de Vries, Philosophy and the Turn to Religion, (Baltimore: Johns Hopkins University Press, 1999), 2. Badiou, Briefings on Existence, 24.
And trans. Walter Kaufmann (New York: Penguin Books, 1982), 568. 70 Friedrich Nietzsche, The Will to Power, trans. J. Hollingdale (New York: Vintage Books, 1967), 9; emphasis in original. , 9. , 12-13; emphasis in original. 26 its sun. 73 In Heidegger’s words, “[N]ihilism is not just one historical phenomenon among others, not just one spiritual-intellectual current that occurs within Western history after others have occurred, after Christianity, after humanism, and after the Enlightenment. 75 Otherwise put, nihilism, as the destiny of the West, names the gradual process of the secularization of values, that process characterized by the gradual immanentization of transcendence.
101 Kaufmann, Nietzsche, 110-113. 102 Nietzsche, The Will to Power, 3; emphasis in original. 97 98 33 theological language, particularly to express the notion of redemption from nihilism. To be sure, in the wake of God’s death such redemption must center on the here and now and resist the temptation to locate either its source or goal in another world. 105 As Nietzsche puts it in a fragment collected in The Will to Power, “— And how many new gods are still possible! 107 This is perhaps why Heidegger, in a reference to the madman’s cry “I seek God!