badiou

For Heidegger, ontology begins with a critique of the metaphysical history after Plato, explaining the ontological distinction, the dangers of modern science, and mathematical thinking in shaping the nihilism of modern man, and finally the poetic view of Mathematics continues to develop the world for Dasein. For Heidegger, Being is the pure richness that manifests itself in various ways in Dasein, and mathematical thinking, not the guide to existence, is the main cause of its neglect, as well as its neglect, throughout the history of metaphysics. Alan Badiou, on the other hand, considers mathematics to be ontology in his most fundamental philosophical case, and exposes the differential versions, which he claims to be a staunch critic of the anti-mathematical view and, instead, of Heidegger's poetry. In this article, we try to present Badiou's critique of Heidegger's approach to mathematics, to mention his reasons for the mathematical view of what he calls poetic ontology, and finally to show Badiou, no matter how objectionable Whether his criticisms of Heidegger are justified or not, but in order to achieve his goals in ontology, he is forced to formulate and present them.

Alain Badiou considers art as one of the fourfold conditions of his philosophy. That is, if there were no artistic truths for philosophy to address, there would be no philosophy. Such a relationship between philosophy and art, however, is challenging and has provoked critical responses. This article is aimed to evaluate this relationship, which Badiou called conditioning, and to demonstrate the fact that the true status of art in Badiou's philosophy is not the same as he claims. While encountering Mallarme's poetry, like other artistic works he encountered, Badiou regards it as a masked philosophy rather than “art”. He treats artists as if they are philosophers in other genres. Furthermore, there are reasons to conclude that, in spite of "the theory of conditions", there is no discernible interaction between art and philosophy in Badiou’s work.

There has been a renewed interest in reading Saint Paul from different aspects by contemporary political theology and philosophy. However, being encountered with the sickness of contemporary philosophy and regarding it as sophistry, Badiou turns to Paul as an anti-philosopher, model, and someone who answers the question of ‘conditions of universal singularity’. In this article, the underlying reasons for the importance of Paul for Badiou will be discussed. By reflecting on the intricacies of Badiou’s reading( reactivation of Paul), his approach to problems and goals of event philosophy will be revealed. Therefore, paying attention to Paul’s interpretation as a part of Badiou’s event philosophy project will pave the way for the understanding of Badiou’s thought. On the other hand, by studying this exemplification of Christian history, a light will be shed on how Badiou relates politics to truth and recreates the political figure of the event. In the end, the criticism of his reading of Saint Paul mostly by theologians will be examined and responded.

This paper would attempt to illustrate some possible links between Deleuze's way of thinking and the practice of modern and post-modern artists. This analogy is defined and explained in the context of Deleuze's anti-Platonism to see if there is a relation between Deleuze's struggle to oppose anti-Platonism, his desire to create a new way of thinking, and what modern artists actually did in their practice. Hence, after defining some of the concepts and showing the importance and function of them in modern art, the paper would try to trace the same concepts in Deleuze's thought. It will then explain Deleuze's anti-Platonism putting emphasis on the concept of simulacrum; meanwhile, it will briefly answer Badiou's critique of Deleuze's anti-Platonism. Finally, it would show that Deleuze, relying on this opposition, and in fact inspired by intellectual processes used by post-modern artists, is trying to find a third way for thinking to a world full of images. He introduces a path that neither goes back and nor, as we find with Baudrillard, sees the world as an apocalyptic world of images in which we wander.

Undoubtedly, Kant is one of the most effective figures in the history of western philosophy because he created a great evolution in this history by his so-called Copernican revolution and the interwoven relation of subject and object. As is acknowledged by many scholars, Critique of Pure Reason is one of the most important epistemological works in the new era that has set the boundaries of knowledge and has offered a new and unmatched description of how knowledge is gained by subject. Accordingly, most released commentaries of Kant’s philosophical outlook are epistemological. But Alain Badiou, contemporary French philosopher, contrary to common interpretation, presents an ontological one. He himself offers a kind of ontology named subtractive ontology, and believes that we can recognize it, due to how Kant formulates transcendental subject and object, forms of sensible intuition, and categories of understanding. As a result, he describes the features of Kantian ontology in his works Briefings on Existence and Theoretical Writings. The authors of this article see his claim notable and realizable. So, we will try to introduce the specifications of subtractive ontology and then check Badiou’s claim of Kant’s ontology. Finally, we will explain some reasons to criticize his belief.
Key Words: Badiou, Kant, Subtractive Ontology, Transcendental Subject, Transcendental Object The authors of this article try to read Badiou’s interpretation of Kant’s philosophy. In doing so, first we see two of his most famous books about Kant: Briefings on Existence and Theoretical Writings. In them, he claims that Kant should be read as an ontologist, because of some main notions as subject and object. Then, he tries to compare ontology in Kant with the one he names subtractive ontology and which is based on mathematics. So, we read his book, Being and Event, and review some of Badiou’s important ontological foundations as situation, set theory, void set, presentation, power set etc. in order to study his claim.
According to Badiou, the existence of transcendental subject and transcendental object, which he names proto-transcendental subject and proto- transcendental object, proves that we can consider Kant as an ontologist, and therefore an ontological interpretation of him is inevitable. In spite of this claim, Badiou also remember that, because of relational character of subject and object, we essentially describe them as epistemological entities.
Finally, we conclude that ontological and epistemological interpretation of Kant seems inseparable. For this reason, we have to pay attention to key role of void in Badiou's ontology, i.e. subtractive ontology, and show its differences with Heidegger's fundamental ontology. Ontology in Kant, according to Heidegger, is preceded by epistemology and, according to Badiou, they are implicit in Kant's thought; hence, according to Heidegger, Kant's ontology is complete and more important than epistemology. In contrast, Badiou says that Kant cannot never completely rid himself of epistemological strains. Heidegger even talks about Kant's ability to better understand. He believes that if we consider Kant to be an ontologist, we can understand him better than himself. Badiou believes that by relying more on a number of categories, instead of relying on the connection between the subject and the object, the Kantian can be seen deeper than conventional and epistemological believers. Kant is an ontologist.
However, Badiou's insistence on the existence of Kant's ontological dimensions is significant. On the one hand, he himself cannot ignore the great and inevitable role of epistemology in Kant, because the characteristics of the subject and object in his view, moreover, of the form of formation Recognizing the human being from the real world through the certainty and necessity of the past elements, and drawing the focus of past writing theorems. Therefore, the relationship between the whole and the whole subject with the object makes it impossible for each other to exist, because, in Kant's opinion, the subject creates the universe; therefore, the existence of the subject and object serves their epistemological function. Whereas the distinction Kant between Neumann and Phenomenon confines his ontological view to phenomena, while he does not directly associate the existence with such a distinction, he basically dismisses it. Counts On the other hand, the elements of Kant's philosophy, as the ontological foundations, cannot be fully coherent with the definition of a person from the ontology of introspection, because the recognition of concepts such as subject, object, sensory intuition, and categories Understanding their epistemological functions in Kant's view of one and the other, and the reasons for their explanation, namely, the need to respond to the circumstances of Kant's time on the other. Consequently, even if we want to accept the ontology of the discourse in Kant, we must rightly affirm that the ontology of discourse in Kant is on epistemology. - Badiou, A. (2006) a. Being and Event, translated by Oliver Feltham, London: Continuum.
- Badio, A. (2006) b. Briefings on Existence: A Short Treatise on Transitory Ontology, translated by Norman Madarasz, New York: SUNY Press.
- Badiou, A. (2009) Logics of Worlds, translated by Alberto Toscano, London: Continuum.
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