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, continues to be conditioned by means of Christian theological
concepts and the formal parts of Christian eschatology. therefore, it really 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 dying of God, which he is familiar with in a
threefold experience because the dying 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 id
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 thought 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 lined 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 point is, in flip, based by way of a formalized eschatology.
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Extra resources for Alain Badiou: Between Theology and Anti-theology
Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too, decompose. God is dead. God remains dead. And we have killed him. “How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us?
98 However, in order to pass through nihilism on the way to the creation of new values, it is first necessary to take a step back, working patiently and carefully, “with a hammer as with a tuning fork” or even a “scalpel,”99 through the moral and intellectual tradition that has culminated in nihilism. That is, we must search for and root out God's shadows both in the past and in the present, to recall the imagery of Nietzsche's first proclamation of the death of God. , 4; emphasis in original.
117 Peter Hallward, Badiou: A Subject to Truth (Minneapolis: University of Minnesota Press, 2003), 7. 114 115 37 death. ’”118 In what follows, we will consider how Badiou’s own thinking on the matter both coincides with and diverges from Hegel’s and Nietzsche’s own respective articulations of the death of God. 121 Or, to put the matter in Luther’s terms, the difference is between a theology of glory and a theology of the cross. Badiou glosses this common theological distinction as that between the God of metaphysics or, Alain Badiou, Briefings on Existence: A Short Treatise on Transitory Ontology, trans.