4 Jan 2018



by Corry Shores


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Terence Blake




In this post Blake translates a letter from Badiou to Deleuze which was published in 1995. Here is are some interesting excerpts:

“I would like to resume, today, the parallel between you and Heidegger that I was sketching in my last letter.

1) A crucial difference seems to count against the comparison. In your work there is no “historial” set up, of the type “history of the forgetting of being”, “decline”, etc. As you say, you are certainly not tormented by the “end” of philosophy. You pick up the energy of your epoch, as must be done for each epoch. You love and think the cinema, the American novel, singular popular movements, Bacon’s paintings…The peasant from the Black Forest does not impress you. You are a man  of the imperial metropolis, a man of the bestial power of capitalism, a man of invisible subtractions, also, and of the finest of contemporary capillarities.


4) Nevertheless three points strike me as the distant indication of a resonance.

­The hostility to Plato. And, in a certain sense, for the same reason as for Heidegger: Plato is the establishment of a régime of Transcendence.

­The hostility to Descartes. There too, a common motif, in almost opposite languages, can be devined: Descartes is the establishment of a régime of mastery subordinated to the Subjet.

­The conviction that Nietzsche is an essential “turning point”. You argue very finely against Heidegger’s interpretation of Nietzsche. But at stake, for you as much as for him, is a decisive question: how to give meaning to affirmation? And this donation of meaning to affirmation (this “meaning of active force”) is tied to the critique of Plato. Because Plato extenuates active (or immanent) force in the (transcendent) separation of the Idea.

5) What distances you from Plato is the conviction that the access to the real must be thought as immanent (or creative) trial, and not as inscription, or matheme. What distances you from Descartes is the conviction that this immanent trial does not have its criterion in the clarified chain of reasons, but in a descriptive finesse, of which Art is the veritable paradigm. What ties you to Nietzsche is the conviction that the Multiple must be thought as duplicity of Life (active and reactive forces), and not as inertia, or simple extension.

6) The decisive point seems to me to be your conception of Being as pure virtuality. This is not at all Heidegger’s vocabulary. Nevertheless, his “latence” and your Chaos are co-thinkable. They are co-thinkable as ultimate reserve, of which there exists no direct experience, and of which the thought is simultaneously exposing and sheltering.


It’s that your general logic of fluxes is like a version without pathos of what Heidegger describes as the liberty of the Open.

Finally, the decision to think Being, not as simple unfolding, neutral, entirely actual, with no depth, but as virtuality constantly traversed by actualisations; the fact that these actualisations are like the populating of a cut (cut of the plane of immanence for you, cut of beings for Heidegger); all that entails a logic of reserved power, that I think is common, in this century, to Heidegger and to you.

(Terence Blake)


See also:

BADIOU AGAINST WITHDRAWAL: the case of Heidegger










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