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By Alain Badiou

Articuler pour notre temps une philosophie qui, quant à l. a. pensé de l’être, ouvre une autre voie que celle de Heidegger (soit celle de mathème plutôt que celle du poème) et, quant à l. a. doctrine du sujet, se tienne au-delà de Lacan : tel est l’enjeu.Pour ce qui est de l’être, l. a. thèse radicale est que, depuis son origine grecque, c’est los angeles mathématique et elle seule qui en déploie le processus de pensée ; et que, de los angeles mathématique aujourd’hui, le référent est l. a. théorie cantorienne des ensembles. D’où se déduit une ontologie du pur multiple.Reste qu’existe un website de « ce qui n’est pas l’être » : c’est celui de l’événement, terme surnuméraire pour un franchissement indécidable au savoir et dont los angeles vérité est toujours par avance indiscernable.Le sujet, dès lors, loin d’être le garant ou le aid de los angeles vérité, en est bien plutôt une example locale, inconceivable, qui tire du devenir aléatoire d’une vérité dans l’événement son peu d’être. Il n’en tisse pas moins une fidélité qui s’inscrit dans l’art, los angeles technology, los angeles politique et l’amour.Alain BadiouPhilosophe, dramaturge et romancier, enseigne l. a. philosophie à l’université de Paris-VIII Vincennes et au Collège overseas de philosophie.

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Example text

In purely conformist scenarios, no single individual is ultimately responsible for the behavior of the group. It is not hard to see how this could (and does) lead to various forms of immoral behavior, but Heidegger does not put it in those terms. He merely says that “In Dasein’s everydayness the agency through which most things come about is one of which we must say that ‘it was no one’” (127). On the one hand, we have seen that Dasein, in its everyday being-inthe-world, primarily interprets itself in terms of its world.

In affectively showing me my uncanniness, and 20 Mark A. Wrathall and Max Murphey thus showing me that I care about being-in-the-world, anxiety at the same time makes clear that I exist “as being-possible,” as free for possibilities and able to choose myself. Anxiety discloses our possibilities to us by making our uncanniness available to us as something to project upon (190–1). Anxiety thus shows up as unifying our thrownness into a world, our particular way of inding ourselves in the midst of entities in the world, with our existential freedom to pursue new possibilities.

Division I failed to fully take into account this end, because it didn’t consider a way of existing that sees in the light of death and thereby owns up to and takes responsibility for its way of being in the world, without appeal to generic conventions and social norms. Authentic “dying” is a way of living – namely, experiencing the world as not determined, as offering possibilities that we must pursue without appeal to generic conventions and social norms. In dying, we see all our other possibilities to be inite.

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