By Alain Badiou

EPUB eISBN: 9781781680308
Authored by means of: Alan Badiou
Translated & brought by means of: Peter Hallward
Original e-book (French as L’éthique: Essai sur l. a. moral sense du Mal through variations Hatier): 1993
Original book (English by means of Verso): 2001
Electronic booklet (and Paperback): 2012

Ethical questions dominate present political and educational agendas. whereas executive think-tanks consider the dilemmas of bio-ethics, scientific ethics ethics, appreciate for human rights and reverence for the opposite became issues of extensive consensus. Alain Badiou, essentially the most robust voices in modern French philosophy, explodes the facile assumptions in the back of this contemporary moral flip. He indicates how our triumphing moral rules serve finally to enhance an ideology of the established order, and fail to supply a framework for an efficient realizing of the concept that of evil. by contrast, Badiou summons up an “ethic of truths” that's designed either to maintain and encourage a disciplined, subjective adherence to a militant reason (be it political or medical, inventive or romantic), and to parent a finely demarcated area of program for the concept that of evil. He defends an successfully super-human integrity over the distinction for simply human rights, asserts a partisan universality over the negotiation of purely specific pursuits, and appeals to an “immortal” price past the security of mortal privileges.

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Extra resources for Ethics: An Essay on the Understanding of Evil (Radical Thinkers)

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R. J. Hollingdale (Harmondsworth: Penguin, 1990) “What I owe to the ancients,” §5, p. 121: “the tragic feeling, which was as much misunderstood by Aristotle as it especially was by our pessimists ... Birth of Tragedy was my first revaluation of all values: with that I again plant myself in the soil out of which I draw all that I will and can—I, the last disciple of the philosopher Dionysos—I, the teacher of the eternal recurrence ... ” Aristote, La Métaphysique, A, 2, 983a, vol. 10: “It is not permissible that the divinity be jealous”; Aristotle, Metaphysics, p.

Now this interplay of truth in relation to desire and knowledge is what constitutes the strong point of this whole systematicity. If, in Western philosophy until Nietzsche, desire and will were never able to rid themselves of their subordination to knowledge, if the desire to know was always doubled by the precondition of knowledge, the reason is this fundamental relationship to truth. That is why we can say that Spinoza had already gone to the furthest limit: at the highest point of this theoretical structure, at the point where he was closest to getting outside it and overturning it.

1, pp. 19–20; See M. Foucault, Les Mots et les Choses (Paris: Gallimard, 1966) ch. 20 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. Lectures on the Will to Know 5, §VII: “Le discours de la nature”; English translation by A. Sheridan as The Order of Things (London: Tavistock, 1970) ch. ” See above, p. 5 and note 6. Gilles Deleuze had already offered a Nietzschean commentary of this presupposition in Différence et Répétition (Paris: PUF, 1968) pp. 172–173; English translation by Paul Patton, Difference and Repetition (London: Athlone Press, 1994) pp.

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