Alain Badiou (; French: [alɛ̃ badju] (listen)
; born 17 January 1937) is a French philosopher,
formerly chair of Philosophy at the École
normale supérieure (ENS) and founder of the
faculty of Philosophy of the Université de
Paris VIII with Gilles Deleuze, Michel Foucault
and Jean-François Lyotard. Badiou has written
about the concepts of being, truth, event
and the subject in a way that, he claims,
is neither postmodern nor simply a repetition
of modernity. Badiou has been involved in
a number of political organisations, and regularly
comments on political events. Badiou argues
for resurrecting the practice of communism.
== Biography ==
Badiou is the son of a mathematician who was
a working member of the Resistance in France
during World War II Raymond Badiou (1905–1996).
He was a student at the Lycée Louis-Le-Grand
and then the École Normale Supérieure (1955–1960).
In 1960, he wrote his diplôme d'études supérieures
(roughly equivalent to an MA thesis) on Spinoza
for Georges Canguilhem (the topic was "Demonstrative
Structures in the First Two Books of Spinoza's
Ethics", "Structures démonstratives dans
les deux premiers livres de l'Éthique de
Spinoza"). He taught at the lycée in Reims
from 1963 where he became a close friend of
fellow playwright (and philosopher) François
Regnault, and published a couple of novels
before moving first to the faculty of letters
of the University of Reims (the collège littéraire
universitaire) and then to the University
of Paris VIII (Vincennes-Saint Denis) in 1969.
Badiou was politically active very early on,
and was one of the founding members of the
Unified Socialist Party (PSU). The PSU was
particularly active in the struggle for the
decolonization of Algeria. He wrote his first
novel, Almagestes, in 1964. In 1967 he joined
a study group organized by Louis Althusser,
became increasingly influenced by Jacques
Lacan and became a member of the editorial
board of Cahiers pour l'Analyse. By then he
"already had a solid grounding in mathematics
and logic (along with Lacanian theory)", and
his own two contributions to the pages of
Cahiers "anticipate many of the distinctive
concerns of his later philosophy".The student
uprisings of May 1968 reinforced Badiou's
commitment to the far Left, and he participated
in increasingly militant groups, such as the
Union des communistes de France marxiste-léniniste
(UCFml). To quote Badiou himself, the UCFml
is "the Maoist organization established in
late 1969 by Natacha Michel, Sylvain Lazarus,
myself and a fair number of young people".
During this time, Badiou joined the faculty
of the newly founded University of Paris VIII/Vincennes-Saint
Denis which was a bastion of counter-cultural
thought. There he engaged in fierce intellectual
debates with fellow professors Gilles Deleuze
and Jean-François Lyotard, whose philosophical
works he considered unhealthy deviations from
the Althusserian program of a scientific Marxism.
In the 1980s, as both Althusserian structural
Marxism and Lacanian psychoanalysis went into
decline (after Lacan died and Althusser was
committed to a psychiatric hospital), Badiou
published more technical and abstract philosophical
works, such as Théorie du sujet (1982), and
his magnum opus, Being and Event (1988). Nonetheless,
Badiou has never renounced Althusser or Lacan,
and sympathetic references to Marxism and
psychoanalysis are not uncommon in his more
recent works (most notably Petit panthéon
portatif / Pocket Pantheon).He took up his
current position at the ENS in 1999. He is
also associated with a number of other institutions,
such as the Collège International de Philosophie.
He was a member of "L'Organisation Politique"
which, as mentioned above, he founded in 1985
with some comrades from the Maoist UCFml.
This organization disbanded in 2007, according
to the French Wikipedia article (linked to
in the previous sentence). In 2002, he was
a co-founder of the Centre International d'Etude
de la Philosophie Française Contemporaine,
alongside Yves Duroux and his former student
Quentin Meillassoux. Badiou has also enjoyed
success as a dramatist with plays such as
Ahmed le Subtil.
In the last decade, an increasing number of
Badiou's works have been translated into English,
such as Ethics, Deleuze, Manifesto for Philosophy,
Metapolitics, and Being and Event. Short pieces
by Badiou have likewise appeared in American
and English periodicals, such as Lacanian
Ink, New Left Review, Radical Philosophy,
Cosmos and History [2] and Parrhesia. Unusually
for a contemporary European philosopher his
work is increasingly being taken up by militants
in countries like India, the Democratic Republic
of Congo and South Africa.In 2005–6 Badiou
got into a fierce controversy within the confines
of Parisian intellectual life. It started
in 2005 with the publication of his "Circonstances
3: Portées du mot 'juif' – The Uses of
the Word 'Jew'". This book generated a strong
response with Badiou being labelled Anti-Semitic.
The wrangling became a cause célèbre with
articles going back and forth in the French
newspaper Le Monde and in the cultural journal
Les Temps modernes. Linguist and Lacanian
philosopher Jean-Claude Milner, a past president
of Collège international de philosophie,
has accused Badiou of Anti-Semitism.In 2014–15,
Badiou had the role of Honorary President
at The Global Center for Advanced Studies.
== Key concepts ==
Badiou makes repeated use of several concepts
throughout his philosophy. One of the aims
of his thought is to show that his categories
of truth are useful for any type of philosophical
critique. Therefore, he uses them to interrogate
art and history as well as ontology and scientific
discovery. Johannes Thumfart argues that Badiou's
philosophy can be regarded as a contemporary
reinterpretation of Platonism.
=== Conditions ===
According to Badiou, philosophy is suspended
from four conditions (art, love, politics,
and science), each of them fully independent
"truth procedures." (For Badiou's notion of
truth procedures, see below.) Badiou consistently
maintains throughout his work (but most systematically
in Manifesto for Philosophy) that philosophy
must avoid the temptation to suture itself
('sew itself', that is, to hand over its entire
intellectual effort) to any of these independent
truth procedures. When philosophy does suture
itself to one of its conditions (and Badiou
argues that the history of philosophy during
the nineteenth and twentieth centuries is
primarily a history of sutures), what results
is a philosophical "disaster." Consequently,
philosophy is, according to Badiou, a thinking
of the compossibility of the several truth
procedures, whether this is undertaken through
the investigation of the intersections between
distinct truth procedures (the intersection
of art and love in the novel, for instance),
or whether this is undertaken through the
more traditionally philosophical work of addressing
categories like truth or the subject (concepts
that are, as concepts, external to the individual
truth procedures, though they are functionally
operative in the truth procedures themselves).
For Badiou, when philosophy addresses the
four truth procedures in a genuinely philosophical
manner, rather than through a suturing abandonment
of philosophy as such, it speaks of them with
a theoretical terminology that marks its philosophical
character: "inaesthetics" rather than art;
metapolitics rather than politics; ontology
rather than science; etc.
Truth, for Badiou, is a specifically philosophical
category. While philosophy's several conditions
are, on their own terms, "truth procedures"
(i.e., they produce truths as they are pursued),
it is only philosophy that can speak of the
several truth procedures as truth procedures.
(The lover, for instance, does not think of
her love as a question of truth, but simply
and rightly as a question of love. Only the
philosopher sees in the true lover's love
the unfolding of a truth.) Badiou has a very
rigorous notion of truth, one that is strongly
against the grain of much of contemporary
European thought. Badiou at once embraces
the traditional modernist notion that truths
are genuinely invariant (always and everywhere
the case, eternal and unchanging) and the
incisively postmodernist notion that truths
are constructed through processes. Badiou's
theory of truth, exposited throughout his
work, accomplishes this strange mixture by
uncoupling invariance from self-evidence (such
that invariance does not imply self-evidence),
as well as by uncoupling constructedness from
relativity (such that constructedness does
not lead to relativism).
The idea, here, is that a truth's invariance
makes it genuinely indiscernible: because
a truth is everywhere and always the case,
it passes unnoticed unless there is a rupture
in the laws of being and appearance, during
which the truth in question becomes, but only
for a passing moment, discernible. Such a
rupture is what Badiou calls an event, according
to a theory originally worked out in Being
and Event and fleshed out in important ways
in Logics of Worlds. The individual who chances
to witness such an event, if he is faithful
to what he has glimpsed, can then introduce
the truth by naming it into worldly situations.
For Badiou, it is by positioning oneself to
the truth of an event that a human animal
becomes a subject; subjectivity is not an
inherent human trait. According to a process
or procedure that subsequently unfolds only
if those who subject themselves to the glimpsed
truth continue to be faithful in the work
of announcing the truth in question, genuine
knowledge is produced (knowledge often appears
in Badiou's work under the title of the "veridical").
While such knowledge is produced in the process
of being faithful to a truth event, it should
be noted that, for Badiou, knowledge, in the
figure of the encyclopedia, always remains
fragile, subject to what may yet be produced
as faithful subjects of the event produce
further knowledge. According to Badiou, truth
procedures proceed to infinity, such that
faith (fidelity) outstrips knowledge. (Badiou,
following both Lacan and Heidegger, distances
truth from knowledge.) The dominating ideology
of the day, which Badiou terms "democratic
materialism," denies the existence of truth
and only recognizes "bodies" and "languages."
Badiou proposes a turn towards the "materialist
dialectic," which recognizes that there are
only bodies and languages, except there are
also truths.
=== Inaesthetic ===
In Handbook of Inaesthetics Badiou both draws
on the original Greek meaning and the later
Kantian concept of "aesthesis" as "material
perception" and coins the phrase "inaesthetic"
to refer to a concept of artistic creation
that denies "the reflection/object relation"
yet, at the same time, in reaction against
the idea of mimesis, or poetic reflection
of "nature", he affirms that art is "immanent"
and "singular". Art is immanent in the sense
that its truth is given in its immediacy in
a given work of art, and singular in that
its truth is found in art and art alone—hence
reviving the ancient materialist concept of
"aesthesis". His view of the link between
philosophy and art is tied into the motif
of pedagogy, which he claims functions so
as to "arrange the forms of knowledge in a
way that some truth may come to pierce a hole
in them". He develops these ideas with examples
from the prose of Samuel Beckett and the poetry
of Stéphane Mallarmé and Fernando Pessoa
(who he argues has developed a body of work
that philosophy is currently incapable of
incorporating), among others.
== Being and Event ==
The major propositions of Badiou's philosophy
all find their basis in Being and Event, in
which he continues his attempt (which he began
in Théorie du sujet) to reconcile a notion
of the subject with ontology, and in particular
post-structuralist and constructivist ontologies.
A frequent criticism of post-structuralist
work is that it prohibits, through its fixation
on semiotics and language, any notion of a
subject. Badiou's work is, by his own admission,
an attempt to break out of contemporary philosophy's
fixation upon language, which he sees almost
as a straitjacket. This effort leads him,
in Being and Event, to combine rigorous mathematical
formulae with his readings of poets such as
Mallarmé and Hölderlin and religious thinkers
such as Pascal. His philosophy draws upon
both 'analytical' and 'continental' traditions.
In Badiou's own opinion, this combination
places him awkwardly relative to his contemporaries,
meaning that his work had been only slowly
taken up. Being and Event offers an example
of this slow uptake, in fact: it was translated
into English only in 2005, a full seventeen
years after its French publication.
As is implied in the title of the book, two
elements mark the thesis of Being and Event:
the place of ontology, or 'the science of
being qua being' (being in itself), and the
place of the event – which is seen as a
rupture in being – through which the subject
finds realization and reconciliation with
truth. This situation of being and the rupture
which characterizes the event are thought
in terms of set theory, and specifically Zermelo–Fraenkel
set theory (with the axiom of choice), to
which Badiou accords a fundamental role in
a manner quite distinct from the majority
of either mathematicians or philosophers.
=== Mathematics as ontology ===
For Badiou the problem which the Greek tradition
of philosophy has faced and never satisfactorily
dealt with is that while beings themselves
are plural, and thought in terms of multiplicity,
being itself is thought to be singular; that
is, it is thought in terms of the one. He
proposes as the solution to this impasse the
following declaration: that the One is not
(l'Un n'est pas). This is why Badiou accords
set theory (the axioms of which he refers
to as the "ideas of the multiple") such stature,
and refers to mathematics as the very place
of ontology: Only set theory allows one to
conceive a 'pure doctrine of the multiple'.
Set theory does not operate in terms of definite
individual elements in groupings but only
functions insofar as what belongs to a set
is of the same relation as that set (that
is, another set too). What individuates a
set, therefore, is not an existential positive
proposition, but other multiples whose properties
(i.e., structural relations) validate its
presentation. The structure of being thus
secures the regime of the count-as-one. So
if one is to think of a set – for instance,
the set of people, or humanity – as counting
as one, the multiple elements which belong
to that set are secured as one consistent
concept (humanity), but only in terms of what
does not belong to that set. What is crucial
for Badiou is that the structural form of
the count-as-one, which makes multiplicities
thinkable, implies (somehow or other) that
the proper name of being does not belong to
an element as such (an original 'one'), but
rather the void set (written Ø), the set
to which nothing (not even the void set itself)
belongs. It may help to understand the concept
'count-as-one' if it is associated with the
concept of 'terming': a multiple is not one,
but it is referred to with 'multiple': one
word. To count a set as one is to mention
that set. How the being of terms such as 'multiple'
does not contradict the non-being of the one
can be understood by considering the multiple
nature of terminology: for there to be a term
without there also being a system of terminology,
within which the difference between terms
gives context and meaning to any one term,
is impossible. 'Terminology' implies precisely
difference between terms (thus multiplicity)
as the condition for meaning. The idea of
a term without meaning is incoherent, the
count-as-one is a structural effect or a situational
operation; it is not an event of 'truth'.
Multiples which are 'composed' or 'consistent'
are count-effects. 'Inconsistent multiplicity'
[meaning?] is [somehow or other] 'the presentation
of presentation.'
Badiou's use of set theory in this manner
is not just illustrative or heuristic. Badiou
uses the axioms of Zermelo–Fraenkel set
theory to identify the relationship of being
to history, Nature, the State, and God. Most
significantly this use means that (as with
set theory) there is a strict prohibition
on self-belonging; a set cannot contain or
belong to itself. This results from the axiom
of foundation – or the axiom of regularity
– which enacts such a prohibition (cf. p.
190 in Being and Event). (This axiom states
that every non-empty set A contains an element
y that is disjoint from A.) Badiou's philosophy
draws two major implications from this prohibition.
Firstly, it secures the inexistence of the
'one': there cannot be a grand overarching
set, and thus it is fallacious to conceive
of a grand cosmos, a whole Nature, or a Being
of God. Badiou is therefore – against Georg
Cantor, from whom he draws heavily – staunchly
atheist. However, secondly, this prohibition
prompts him to introduce the event. Because,
according to Badiou, the axiom of foundation
'founds' all sets in the void, it ties all
being to the historico-social situation of
the multiplicities of de-centred sets – thereby
effacing the positivity of subjective action,
or an entirely 'new' occurrence. And whilst
this is acceptable ontologically, it is unacceptable,
Badiou holds, philosophically. Set theory
mathematics has consequently 'pragmatically
abandoned' an area which philosophy cannot.
And so, Badiou argues, there is therefore
only one possibility remaining: that ontology
can say nothing about the event.
Several critics have questioned Badiou's use
of mathematics. Mathematician Alan Sokal and
physicist Jean Bricmont write that Badiou
proposes, with seemingly "utter seriousness,"
a blending of psychoanalysis, politics and
set theory that they contend is preposterous.
Similarly, philosopher Roger Scruton has questioned
Badiou's grasp of the foundation of mathematics,
writing in 2012:
There is no evidence that I can find in Being
and Event that the author really understands
what he is talking about when he invokes (as
he constantly does) Georg Cantor's theory
of transfinite cardinals, the axioms of set
theory, Gödel's incompleteness proof or Paul
Cohen's proof of the independence of the continuum
hypothesis. When these things appear in Badiou's
texts it is always allusively, with fragments
of symbolism detached from the context that
endows them with sense, and often with free
variables and bound variables colliding randomly.
No proof is clearly stated or examined, and
the jargon of set theory is waved like a magician's
wand, to give authority to bursts of all but
unintelligible metaphysics.An example of a
critique from a mathematician's point of view
is the essay 'Badiou's Number: A Critique
of Mathematics as Ontology' by Ricardo L.
Nirenberg and David Nirenberg, which takes
issue in particular with Badiou's matheme
of the Event in Being and Event, which has
already been alluded to in respect of the
'axiom of foundation' above. Nirenberg and
Nirenberg write:
Rather than being defined in terms of objects
previously defined, ex is here defined in
terms of itself; you must already have it
in order to define it. Set theorists call
this a not-well-founded set. This kind of
set never appears in mathematics—not least
because it produces an unmathematical mise-en-abîme:
if we replace ex inside the bracket by its
expression as a bracket, we can go on doing
this forever—and so can hardly be called
"a matheme."'
=== The event and the subject ===
Badiou again turns here to mathematics and
set theory – Badiou's language of ontology
– to study the possibility of an indiscernible
element existing extrinsically to the situation
of ontology. He employs the strategy of the
mathematician Paul J. Cohen, using what are
called the conditions of sets. These conditions
are thought of in terms of domination, a domination
being that which defines a set. (If one takes,
in binary language, the set with the condition
'items marked only with ones', any item marked
with zero negates the property of the set.
The condition which has only ones is thus
dominated by any condition which has zeros
in it [cf. p. 367-71 in Being and Event].)
Badiou reasons using these conditions that
every discernible (nameable or constructible)
set is dominated by the conditions which don't
possess the property that makes it discernible
as a set. (The property 'one' is always dominated
by 'not one'.) These sets are, in line with
constructible ontology, relative to one's
being-in-the-world and one's being in language
(where sets and concepts, such as the concept
'humanity', get their names). However, he
continues, the dominations themselves are,
whilst being relative concepts, not necessarily
intrinsic to language and constructible thought;
rather one can axiomatically define a domination
– in the terms of mathematical ontology
– as a set of conditions such that any condition
outside the domination is dominated by at
least one term inside the domination. One
does not necessarily need to refer to constructible
language to conceive of a 'set of dominations',
which he refers to as the indiscernible set,
or the generic set. It is therefore, he continues,
possible to think beyond the strictures of
the relativistic constructible universe of
language, by a process Cohen calls forcing.
And he concludes in following that while ontology
can mark out a space for an inhabitant of
the constructible situation to decide upon
the indiscernible, it falls to the subject
– about which the ontological situation
cannot comment – to nominate this indiscernible,
this generic point; and thus nominate, and
give name to, the undecidable event. Badiou
thereby marks out a philosophy by which to
refute the apparent relativism or apoliticism
in post-structuralist thought.
Badiou's ultimate ethical maxim is therefore
one of: 'decide upon the undecidable'. It
is to name the indiscernible, the generic
set, and thus name the event that re-casts
ontology in a new light. He identifies four
domains in which a subject (who, it is important
to note, becomes a subject through this process)
can potentially witness an event: love, science,
politics and art. By enacting fidelity to
the event within these four domains one performs
a 'generic procedure', which in its undecidability
is necessarily experimental, and one potentially
recasts the situation in which being takes
place. Through this maintenance of fidelity,
truth has the potentiality to emerge.
In line with his concept of the event, Badiou
maintains, politics is not about politicians,
but activism based on the present situation
and the evental [sic] (his translators' neologism)
rupture. So too does love have this characteristic
of becoming anew. Even in science the guesswork
that marks the event is prominent. He vigorously
rejects the tag of 'decisionist' (the idea
that once something is decided it 'becomes
true'), but rather argues that the recasting
of a truth comes prior to its veracity or
verifiability. As he says of Galileo (p. 401):
When Galileo announced the principle of inertia,
he was still separated from the truth of the
new physics by all the chance encounters that
are named in subjects such as Descartes or
Newton. How could he, with the names he fabricated
and displaced (because they were at hand – 'movement',
'equal proportion', etc.), have supposed the
veracity of his principle for the situation
to-come that was the establishment of modern
science; that is, the supplementation of his
situation with the indiscernible and unfinishable
part that one has to name 'rational physics'?While
Badiou is keen to reject an equivalence between
politics and philosophy, he correlates nonetheless
his political activism and skepticism toward
the parliamentary-democratic process with
his philosophy, based around singular, situated
truths, and potential revolutions.
== L'Organisation Politique ==
Alain Badiou is a founding member (along with
Natacha Michel and Sylvain Lazarus) of the
militant French political organisation L'Organisation
Politique, which was active from 1985 until
it disbanded in 2007. It called itself a post-party
organization concerned with direct popular
intervention in a wide range of issues (including
immigration, labor, and housing). In addition
to numerous writings and interventions, L'Organisation
Politique highlighted the importance of developing
political prescriptions concerning undocumented
migrants (les sans papiers), stressing that
they must be conceived primarily as workers
and not immigrants.
== Sarkozy pamphlet ==
Alain Badiou gained great notoriety in 2007
with his pamphlet The Meaning of Sarkozy (De
quoi Sarkozy est-il le nom?), which quickly
sold 60,000 copies, whereas for 40 years the
sales of his books had oscillated between
2,000 and 6,000 copies.
== Works ==
=== English translations ===
==== Journals ====
Journal of Badiou Studies
"The Cultural Revolution: The Last Revolution?",
transl. by Bruno Bosteels; positions: asia
critique, Volume 13, Issue 3, Winter 2005;
(Durham: Duke University Press, 2005): ISSN
1067-9847
"Selections from Théorie du sujet on the
Cultural Revolution", transl. by Alberto Toscano
with the assistance of Lorenzo Chiesa and
Nina Power; positions: asia critique, Volume
13, Issue 3, Winter 2005; (Durham: Duke University
Press, 2005): ISSN 1067-9847
"Further Selections from Théorie du sujet
on the Cultural Revolution", transl. by Lorenzo
Chiesa; positions: asia critique, Volume 13,
Issue 3, Winter 2005; (Durham: Duke University
Press, 2005): ISSN 1067-9847
"The Triumphant Restoration", transl. by Alberto
Toscano; positions: asia critique, Volume
13, Issue 3, Winter 2005; (Durham: Duke University
Press, 2005): ISSN 1067-9847
"An Essential Philosophical Thesis: 'It Is
Right to Rebel against the Reactionaries'",
transl. by Alberto Toscano; positions: asia
critique, Volume 13, Issue 3, Winter 2005;
(Durham: Duke University Press, 2005): ISSN
1067-9847
What is a philosophical Institution? or: Address,
Transmission, Inscription. Cosmos and History:
The Journal of Natural and Social Philosophy,
Vol 2, No 1-2 (2006)
Les Reponses Ecrites D'Alain Badiou Interviewed
by Ata Hoodashtian, for Le journal Philosophie
Philosophie, Université Paris VIII.
=== DVD ===
== Lectures ==
== See also ==
Speculative realism
== Notes ==
== Further reading ==
=== Secondary literature on Badiou's work
===
==== in English (books) ====
Jason Barker, Alain Badiou: A Critical Introduction,
London, Pluto Press, 2002.
Peter Hallward, Badiou: A Subject to Truth,
Minneapolis, University of Minnesota Press,
2003.
Peter Hallward (ed.), Think Again: Badiou
and the Future of Philosophy, London, Continuum,
2004.
Andrew William Gibson, Beckett and Badiou:
The Pathos of intermittency, Oxford, Oxford
University press, 2006.
Paul Ashton (ed.), A. J. Bartlett (ed.), Justin
Clemens (ed.): The Praxis of Alain Badiou;
(Melbourne: re.press, 2006).
Adam Miller, Badiou, Marion, and St. Paul:
Immanent Grace, London, Continuum, 2008.
Bruno Bosteels, Badiou and Politics, Durham,
Duke University Press, 2011.
Oliver Feltham, Alain Badiou: Live Theory,
London, Continuum, 2008.
Burhanuddin Baki, Badiou's Being and Event
and the Mathematics of Set Theory, London,
Bloomsbury Academic, 2015.
Sam Gillespie, The Mathematics of Novelty:
Badiou's Minimalist Metaphysics, (Melbourne,
Australia: re.press, 2008) (details on re.press
website) (Open Access)
Adrian Johnston, Badiou, Žižek, and Political
Transformations: The Cadence of Change, Evanston,
Northwestern University Press, 2009, forthcoming.
Gabriel Riera (ed.), Alain Badiou: Philosophy
and its Conditions, Albany: New York, SUNY
Press, 2005.
Christopher Norris, Badiou's Being and Event:
A Reader's Guide, London, Continuum, 2009.
A. J. Bartlett and Justin Clemens (eds.),
Badiou: Key Concepts, London, Acumen, 2010.
Alex Ling, Badiou and Cinema, Edinburgh, Edinburgh
University Press, 2010.
Ed Pluth, Badiou: A Philosophy of the New,
Malden, Polity, 2010.
A. J. Bartlett, Badiou and Plato: An education
by truths, Edinburgh, Edinburgh University
Press, 2011.
P. M. Livingston, The Politics of Logic: Badiou,
Wittgenstein, and the Consequences of Formalism,
New York, Routledge, 2011.
Steven Corcoran (ed.): The Badiou Dictionary,
Edinburgh, Edinburgh University Press 2015,
ISBN 978-0-7486-4096-6
==== In English (journals, essays and articles)
====
Cantor, Lacan, Mao, Becket, meme combat: The
philosophy of Alain Badiou essay by Jean-Jacques
Lecercle. Radical Philosophy 093. January
/ February 1999
Je te Mathème: Badiou's De-Psychologisation
of Love, essay by Carlos Gómez Camarena.
Annual Review of Critical Psychology 8 (2010).
Alain Badiou's Theory of the Subject: Part
1. The Recommencement of Dialectical Materialism?
by Bruno Bosteels
Society and Space Theme Issue: Being and Spatialization
vol. 27. Issue 5. 2009, interview and articles
by M. Constantinou, N. Madarasz, J. Flowers
MacCannell (See: "Environment and Planning
D: Society and Space contents vol 29". Envplan.com.
Archived from the original on 22 June 2011.
Retrieved 18 June 2011.)
Fatal Repetition: Badiou and the Age of the
Poets, with Appendix, A Psychoanalysis of
Alain Badiou, by James Luchte, Istiraki (Turkey),
5 May 2014.
==== In French (books) ====
Charles Ramond (éd), Penser le multiple,
Paris, Éditions L'Harmattan, 2002
Fabien Tarby, La Philosophie d'Alain Badiou,
Paris, Éditions L'Harmattan, 2005
Fabien Tarby, Matérialismes d'aujourd'hui
: de Deleuze à Badiou , Paris, Éditions
L'Harmattan, 2005
Eric Marty, Une Querelle avec Alain Badiou,
philosophe, Paris, Editions Gallimard, coll.
L'Infini, 2007
Bruno Besana et Oliver Feltham (éd), Écrits
autour de la pensée d'Alain Badiou, Paris,
Éditions L'Harmattan, 2007.
==== In Basque (books and articles) ====
Antton Azkargorta (1996): "Hitzaurrea" in
Alain Badiou, Etika, Bilbo, Besatari ISBN
84-921104-1-4
Imanol Galfarsoro (2011): "Alain Badiou. Filosofia
etiko-politikoa I", hAUSnART, 0: 124–129
Imanol Galfarsoro (2012): "Alain Badiou. Filosofia
etiko-politikoa II", hAUSnART, 1: 108–114
Imanol Galfarsoro (2012): "Alain Badiou eta
hipotesi komunistaren birdefinizioak", hAUSnART,
2: 82–99
Imanol Galfarsoro (2012): "(Post)Marxismoa,
kultura eta eragiletasuna: Ibilbide historiko
labur bat" in Alaitz Aizpuru(koord.), Euskal
Herriko pentsamenduaren gida, Bilbo, UEU.
ISBN 978-84-8438-435-9
Xabier Insausti & Irati Oliden (2012): Konpromisorik
gabeko filosofia. Alain Badiou, Donostia,
Jakin ISBN 978-84-95234-44-5
Alain Badiou on the Lapiko Kritikoa basque
website.
==== In Spanish (books and articles) ====
Carlos Gómez Camarena and Angelina Uzín
Olleros (eds.), Badiou fuera de sus límites,
Buenos Aires, Imago Mundi, 2010. ISBN 978-950-793-102-4
Angelina Uzín Olleros (2008). Introducción
al pensamiento de Alain Badiou. Buenos Aires:
Imago Mundi. ISBN 978-950-793-076-8
Je te mathème: Badiou y la despsicologización
del amor (por Carlos Gómez Camarena- Revista
Teoría y Crítica de la Psicología)
Badiou, la ciencia, el matema (por Carlos
Gómez Camarena- Revista Reflexiones Marginales)
Alfonso Galindo Hervás, Pensamiento impolítico
contemporáneo. Ontología (y) política en
Agamben, Badiou, Esposito y Nancy, Sequitur,
Madrid, 2015.
== External links ==
Alain Badiou Bibliography at Lacan Dot Com
Alain Badiou Archive at MidEastDilemma.com
Plato, Badiou and I: an Experiment in Writerly
Happiness Cordite Poetry Review
=== Critical opinions ===
On Alain Badiou and Logiques des mondes by
Slavoj Žižek
The Marxist hypothesis: a response to Alain
Badiou's "communist hypothesis" by Chris Cutrone
The Anarchist Hypothesis, or Badiou, Žižek,
and the Anti-Anarchist Prejudice by Gabriel
Kuhn
