Ahmed the Philosopher: Thirty-Four Short Plays for Children by Alain Badiou

By Alain Badiou

English-speaking readers could be shocked to profit that Alain Badiou writes fiction and performs together with his philosophical works and they are only as vital to knowing his better highbrow undertaking. In Ahmed the thinker, Badiou's such a lot enjoyable and obtainable play, translated into English the following for the 1st time, readers are brought to Badiou's philosophy via a theatrical travel de strength that has met with a lot good fortune in France.

Ahmed the thinker offers its comedian hero, the "treacherous servant" Ahmed, as a seductively trenchant thinker at the same time it casts philosophy itself as a comic book functionality. The comedy unfolds as a chain of classes, with every one "short play" or caricature illuminating a unique Badiousian notion. but Ahmed does greater than illustrate philosophical abstractions; he embodies and vivifies the theatrical and performative facets of philosophy, mobilizing a comic book strength that exposes the vacancy and pomp of the area. via his instance, the viewers is moved to a dwelling engagement with philosophy, getting to know in it the facility to wreck throughout the limits of daily life.

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This provision is, then, the nothing as something. See Part II, Chapter 10. Enn. V. 3, 12. The reason why the One (or Hegel’s infinite) is not apart from all that falls beneath it, yet is not identical to it, is because of their proximity. That is to say, the One is so close to the many, ontologically speaking, that the many 32 TOWARDS NOTHING 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 cannot form a wholly separate identity from which the One could be completely apart or with which the One could be equated.

For Ghent there are two moments or acts of knowing. The first is God’s knowledge of his own essence; this knowledge is absolute and complete. The second act of knowing is God knowing what creatures are possible. But God in this moment also knows the possible being which creatures have in themselves. In this sense, God knows creatures both as identical to himself and as distinct from himself. As in the work of Aquinas, this possibility is articulated in terms of divine imitability: the creatures are so many ways that the divine essence can be imitated; in this their possibility lies.

See Part II, Chapter 10. Enn. V. 3, 12. The reason why the One (or Hegel’s infinite) is not apart from all that falls beneath it, yet is not identical to it, is because of their proximity. That is to say, the One is so close to the many, ontologically speaking, that the many 32 TOWARDS NOTHING 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 cannot form a wholly separate identity from which the One could be completely apart or with which the One could be equated.

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