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The French philosopher Alain Badiou (born 1937), is one of the main representatives of a recent philosophical homage to Saint Paul. Yet, Badiou is not a believer in the traditional sense, let alone a Christian philosopher. On the contrary, he rejects transcendence and pleads for a radical this-worldliness.
This does not mean, however, that his work is of no use to theologians, though a theological engagement with him will necessarily take some time. This book takes the first steps in that direction. It focuses on Badiou's ontology, because his challenge to theology, and more in particular to the doctrine of God, is to be found at this level of his system. The starting point is Badiou's claim that true religion and true faith are no longer possible. This claim is evaluated in three parts: the theological context in which ontology becomes necessary; why we should turn to Badiou as a plausible source for such an ontology; and Badiou's atheist stance and its implications. Depoortere shows that Badiou's atheist ontology can nevertheless be opened towards God.
- Sales Rank: #2092924 in Books
- Published on: 2009-11-17
- Released on: 2009-11-17
- Original language: English
- Number of items: 1
- Dimensions: 8.51" h x .51" w x 5.46" l, .51 pounds
- Binding: Paperback
- 168 pages
Review
'This is not a book this is the explosion of what happens when the world's greatest living philosopher, Alain Badiou and history's most perfect logics (theology) meet each other. Being theology's first careful and sustained engagement with Badiou's work by one of the brightest young and capable theologians in our time, this book cannot be ignored. Depoortere deftly maneuvers and situates an orthodox catholic theology by drawing on a range of figures and themes from Thomas Aquinas and other theological giants to Cantorian set-theory and the ontology of mathematics. Depoortere does this with such precision, rhetorical beauty and integrity that what you get is a genuine and real engagement with Badiou's ontology without backing down or conceding a single point. This is not your standard 20th century "ironic" theology that tries to pass itself off for its fake twin—the secular world. The upshot of this book unappologically shows how the Christian passion for the new brings Badiou's work into a promising engagement and will surely change the very framework by which we understand theology and the infinite in our time.' — Creston Davis, Rollins College, Florida, USA (Creston Davis)
'Why theology have to discuss with a post-maoist, atheist philosopher and mathematician, even if he is shiny, famous and influential? How can such an encounter become a "theological promise"? In his book Badiou and Theology, F. Depoortere took up the challenge and gave the proof that such a conversation can lead to a high-level intellectual debate as well as an authentic theological research. Badiou meets Theology through different levels: definition of the subject, definition of the infinite and its relation with God, possibility of a true faith after the death of the living God of religion, Paul's achievements. F. Depoortere shows an impressive skill to sustain the conversation on the various fronts opened by Badiou's thought: philosophy, mathematics and theology. His book is a brilliant example of the way Theology has to face contemporary intellectual challenges".' — Benoit Bourgine, Catholic University Leuven, Belgium (Benoit Bourgine)
'This is not a book this is the explosion of what happens when the world's greatest living philosopher, Alain Badiou and history's most perfect logics (theology) meet each other. Being theology's first careful and sustained engagement with Badiou's work by one of the brightest young and capable theologians in our time, this book cannot be ignored. Depoortere deftly maneuvers and situates an orthodox catholic theology by drawing on a range of figures and themes from Thomas Aquinas and other theological giants to Cantorian set-theory and the ontology of mathematics. Depoortere does this with such precision, rhetorical beauty and integrity that what you get is a genuine and real engagement with Badiou's ontology without backing down or conceding a single point. This is not your standard 20th century "ironic" theology that tries to pass itself off for its fake twin—the secular world. The upshot of this book unappologically shows how the Christian passion for the new brings Badiou's work into a promising engagement and will surely change the very framework by which we understand theology and the infinite in our time.’ – Creston Davis, Rollins College, Florida, USA (Sanford Lakoff)
'Why theology have to discuss with a post-maoist, atheist philosopher and mathematician, even if he is shiny, famous and influential? How can such an encounter become a "theological promise"? In his book Badiou and Theology, F. Depoortere took up the challenge and gave the proof that such a conversation can lead to a high-level intellectual debate as well as an authentic theological research. Badiou meets Theology through different levels: definition of the subject, definition of the infinite and its relation with God, possibility of a true faith after the death of the living God of religion, Paul's achievements. F. Depoortere shows an impressive skill to sustain the conversation on the various fronts opened by Badiou's thought: philosophy, mathematics and theology. His book is a brilliant example of the way Theology has to face contemporary intellectual challenges".’ – Benoit Bourgine, Catholic University Leuven, Belgium (Sanford Lakoff)
About the Author
Dr Frederiek Depoortere is a Postdoctoral Fellow of the Research Foundation — Flanders (FWO) at the Faculty of Theology, K.U.Leuven (Belgium) and a member of the research group 'Theology in a Postmodern Context'.
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Confronting the Nietzschean Anaxiological Vortex
By euanthes
Note: this review is mostly a response to Clayton Crockett's review online. Damned or redeemed, the books value hinges on the foregoing considerations.
Depoortere works toward the same sort of "explosion and deflation" yet in a different formulation than Badiou. Putting these two thinkers on equal-but-inversive footings helps us to detect what sort of complete pierce they might each be making in the fabric of "closed" or "open" systems. To say that one or the other does not perform the psychologically fateful maneuver - a veritable "anaxiological vortex" - is mistaken. This is precisely what Berkeley sensed Hume was up to (programmatically) and finds final fruit in Nietzsche (near systematically). Though, keep in mind, none of this would ripen in a way accessible to conventional orthodoxies until these recent radical (non-)theologies we are now so blessed and cursed with! Why is it important to underline that Depoortere and Badiou must be viewed in the same sense, executing the same sort of maneuver? And could the younger Depoortere really keep up with the masterful Badiou in this gymnastic feat? (contrast to Clayton Crockett's review online where it is claimed that Depoortere fails to appreciate the untraditional nature of Badiou's unique maneuver....)
The genius of Depoortere reaches a height in the following statement: "This suggests that the reflection principle offers us a way to talk analogically in the set-theoretic universe [about theological proofs of God]. And... demonstrating that it is possible to talk analogically is what a proof for the existence of God should amount to. [p126]" Here, he is referring the potential empowerment of the transfinite as ordinal to instantiate any absolute infinity as real as well. But what does this mean: "Instantiate"??. Aha. Is it possible to overlook that this is precisely the same sort of dilemma Frege found himself in with Basic Law V? The same sort which Malebranche uses occasionalism to underwrite a solution? (Is it a simple material implication that instantiates? A deductive maneuver? Don't be mistaken. Here we have a clash of categories of logic, different modes of logical entailment and logical thinking.)
Husserl's meditations on Descartes covers the same sort of terrain about "constituting the eidos" and gives similar treatments about the type of arguments really witnessed: over the traditional mistaken way of interpreting some purely syllogistic attempt it is, rather, reinterpreted as a feature of abductive reasoning. Where the central aim is to "recommend a course of action" (Peirce MS 637:5).
Badiou utilizes the philosophical oeuvre surrounding ZF Set Theory because of what Quine, Godel, and other positivists feel is its programmatic strength. But to be utilized on the one hand as demonstrative of an excellent formal model (due its deductive and modifyable character and its seemingly thorough treatment of the ontological status of Number - its extension into model theory, etc) and taken to its logical conclusion without questioning the entire oeuvre, creates in any potential treatment of a Badiou's thought a critical absence which mischaracterizes his real reach. For Badiou the problem of the improper part is a historical lesson with psychological and programmatic value which indeed translates into philosophy, is instructive to logic as a whole. To disallow our acknowledgment of an existent absolute Infinite does impinge upon us, after all, to also regard, for instance, the axiom of regularity as a maxim for going beyond the project itself into what philosophy cannot ignore? (Very reminiscent of late Godel.) Badiou embraces the model as a propaedeutic since it can model how formal axioms which vie for completeness, all the while covering continuity (syneche) and existence (quantification, ontological verifiability), can NOT talk about totality (the existent absolute infinite) yet turns us instead toward the beautiful nihilistic reality: that multiplicity itself was never assured (since the guarantor was always assumed, the one and then the plus one) yet here assured anew in the "false one" - or behind it - where we have its nothingness. And by virtue of the meontology of all "false ones" we have an absolute asyneche as well - the guarantee of a new reality in the plurality of nonbeings which partakes in the very thing we were not assured: here we (all "false ones") are infinitely separable and absolutely opaque [yielding to us the very ground of multiplicity and freedom]. (Is it cavalier to embrace the system in the first place and to demonstrate it as a structure reliable enough to then use analogically? C S Peirce would doubtlessly scoff at Badiou's naivete - that though Badiou is critical of it generally (see his comments on forcing elsewhere), he respects it enough to use it as a prime model of, at least, consistency, and yet in going "beyond it" he does not seem to make real headway in the resources which might empower a better approach. Perhaps he believes there is none.)
It is the abductive instrumentality of ordinality that causes us to ACT as if all others are one. And now, instead of rejecting the "faith presupposing faith" dilemma, we step into a new dilemma: the act which underwrites all subsequent acts or "act presupposing act". Though this saves all that was once only assumed in the 1 from its inception, it does so in a mighty leap of incoherence (from a purely deductive standpoint or prejudice). If Godel's (in-)completeness theorems prove anything it is precisely that C S Peirce was right in prophesying the eventual failure of the Russell-Whitehead campaign and the rising tide of those formalisms gaining popularity during that time - for what?... for hopes that something truly complete could be gradually and painstakingly built through ...alternate logics. Badiou is certainly aware of these other projects but USES set theory because it functions in precisely the same way that Kantian deontology functions: by closure there follows very workable axiomatic progress. There is a possibility of forcible, deductive proof - even if the reach is scaled back.)
What is different in the Thomistic approach is seeing that the entire paradigm remains in fundamental dire lack without an action which deviates forcibly from the project itself. An act that cannot be allowed within it. Instantiation a fortiori by virtue of coherence-theory-of-truth implies a correspondence in fact. (In the same way that a correspondence theory of truth builds with facticities its own idea of merited coherence.)
In forcibly instantiating existence at the expense of consistency (philosophically, formally), the action recreates the ground where it is no longer completeness which clouds the absolute but asyneche which has a new way of relating (albeit, some would say imaginary) to the absolute One. Thus the inner is fulfilled by the outer. (This would be tantamount to Badiou having abandoned set theory as an exemplary model before ever setting out on its use.)
In allowing the completeness to dictate what cannot be assumed and represented without undue violence one may fall into the hole of nonbeing and revive all meaning with the utter fallout where the multiple of multiples is the nonbelonging which imbues the self the utmost room for private freedom. Thus the outer is forever allayed so that the interiority of the inner is even more enriched.
These inversive explosions of inner-outer as means for striving toward a recognized validity can, in fact, be coextensive. Then, it IS merely a choice of one's own innermost nothingness and nonbelonging which may choose or we may hear us called for something which imbues all with its self-outpouring. To miss this, is to miss the creative style of the Depoortere's lesson. An imitation of pattern dynamically inverted out of a like reverence.
A system which models the limits of deductive methods while praising the kernel of inverted values which emerge in the shortcomings, as redemption itself, is held tight in the bosom of those that find that where inauthenticity reigns (Peirce's judgment on set theory) there is a kernel of very deep authenticity inside. A truth procedure which forbids the model itself to endorse it may sacrifice the philosophical consistency which empowers the propaedeutic, though it may harken to a different form of relevance foreign to deductive rigidity and yet somehow relatable to it.
Depoortere's retreat to analogical reasoning is not only a Peircean stab at those who herald deductive systems even when they distrust them (Badiou) but it revisits the Husserlian resituation of Descartes' own intent for all those moderns which misconstrued the type of logics employed - a harbinger of the good things to come in nondeductive logics.
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