axiom, form, image, multiplicity, noise, ontology, parasite, real, spirit, theory, writing




The actual trace or cutting edge of theory is a veritable penetration into reality, not a moment but a certain force or intensity of thought which maintains its position in relationship to the real (understood as the indeterminate gap between syntax and spirit, or between an axiom and the imaginative power which both conditions and evades its’ grammar.) Reality and image, disjoint but co-present, conjoined only asymmetrically at specific suture points of flux: a coiled loop of time.

This self-interrupting dimorph-system, the ‘formal’ figure of the parasite, is a property of not only every formal system but of formality itself, of the very essence of form; it undermines and coerces the event of transformation itself, as only a symptom of fate, of time. A feeling or noise which never goes away, and then suddenly disappears one day, for no reason at all — an inconsistent multiplicity, an ocean of light, a body. A writing which without being written is beyond any form, a language which without being spoken is beyond any thought. This disjunction is contact which provokes a co-evolution, an involution of every event, every moment into a single moment which effaces them.

Thought captures the self-effacing movement of the mark through a penetration or disjunction, a contact without resolution. The becoming-formal of the indeterminate displaces syntax itself: a rupture which no set of axioms, or finite set of symbols, could encompass or comprehend. This ideal object evades finite inference. No axiom grounds infinite inference, no formal system dividing propositions into nonsense and sound judgments distinguishes its subtle grammar, only constituted within this improbable trajectory from noise to sound, from sound to voice, from voice to light. A parasitic evolution which proceeds from multiplicity and marches towards the empty, the open, the blank, the possible. 

Aesthetic, axiom, badiou, epistemology, form, Laruelle, legitimacy, matter, non-philosophy, ontology, science, transcendental

(Non-)Epistemology and Ontology: Three more definitions from Laruelle’s Dictionnaire

Laruelle, Francois. Dictionnaire de la non-philosophie. Paris, Kime, 1998. Original translation by Taylor Adkins.


Unified theory of science and philosophy that takes for its object and material the discourse which lays claim to a particular mixture of science and philosophy: epistemology.

Philosophy recognizes epistemology in two ways which are not always exclusive. It can treat it as a continuation of traditional philosophy of science, crystallized around the Kantian question of the possibility of science, often relating precise and delimited scientific problems to philosophical systems, whether classical or modern (Aristotle, Descartes, Kant, Hegel, Russell, Quine, etc…) along with traditional philosophical positions (realism, empiricism, idealism, etc.). It can also consider it as a relatively autonomous discipline—simultaneously more regional and more technical—whose sources or occasions are extensions beyond the mechanical or Euclidean geometry of the physical, or even “exact” model of the concept of science; or still it can consider the technological interpretations of this concept. With this more specific preference, the epistemological tradition, going strong for over a century, has become extremely multiform and varied in regard to the nature and order of grandeur of its objects and methods. Nevertheless, its object or its final interest always more or less explicitly remains the criteria of scientificity for science or the sciences. This question, in its constantly displaced and renewed repetition, is always understood as aporetic and even at times gives rise to an admission of failure, which is the motivation for “external” perspectives (technological, sociological, economic, political, and ethical) on science. The advent of epistemology under these hypotheses seems like a becoming-network of its concept of science in a complex, non-linear and instable system.

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axiom, derrida, diagram, fear, Interpretation, joy, Marx, proof, property

Fair Reflection

The selfish misconception that induces you to transform into eternal laws of nature and of reason, the social forms springing from your present mode of production and form of property — historical relations that rise and disappear in the progress of production — this misconception you share with every ruling class that has preceded you. What you see clearly in the case of ancient property, what you admit in the case of feudal property you are of course forbidden to admit in the case of your own…
Marx, The Communist Manifesto

It’s more difficult than ever. If one is not to trust blindly in the prevailing language, which remains most often subservient to the rhetoric of the media and to the banter of the political powers, we must be very careful using the term “terrorism” and especially “international terrorism.” In the first place, what is terror? What distinguishes it from fear, anxiety, and panic? …How does a terror that is organized, provoked and instrumentalized differ from that fear that an entire tradition, from Hobbes to Schmitt and even Benjamin, holds to be the very condition of the authority of law and of the sovereign exercise of power, the very condition of the political and of the state?

Derrida, Philosophy in a Time of Terror

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axiomatics, badiou, Deleuze, determination, French Translation, immanence, Laruelle, non-philosophy, the count, the multiple, the One, the Real, Theory / Philosophy, Untranslated Theory, vision-in-one

Translation of Vision-in-One: Additional Definition to Laruelle’s Dictionary of Non-Philosophy


The following is an entry from Francois Laruelle’s Dictionnaire de la non-philosophie. Paris: Editions Kimé, 1998. Original translation by Sid Littlefield, 10/31/07.

Vision-in-One (One, One-in-One, Real)

Primary concept of non-philosophy, equivalent with “One-in-One” or the “Real.” What determines the theory of in-the-last-instance and the pragmatics of the Thought-World (“philosophy”). The vision-in-one is radically immanent and universal; it is the given-without-givenness of the givenness of the Thought-World.

Philosophy is the desire and oppression of the One, divisible or associated with division. The problematization of Being (Heidegger included) supposes this barred One without really thematizing it. Philosophies of the One (Plato, neo-Platonism, Lacan) suppose a final convertibility with Being based on the fact that Being is given a final objectivity, that is ordered by the criteria of Being or abstracted from them. All ‘thoughts of the One’ are still structured like that of metaphysics: They hold an ultimate bound between the metaphysics of the science of Being and the science of the One. Hence the necessary disqualification of the One of the Greek from its empirical component, the one of the count or counting (Badiou), a point of extreme conflict between Being and the One and the ‘death’ of the former. The philosophy that wishes to be post-metaphysical oscillates, in the best cases, between the end of Being and the end of the One, while never ceasing to honor metaphysics.

Non-philosophy enunciates a series of axioms on the One understood as vision-in-One and no longer as the desire of the One:

(1) The One is radical immanence, identity-without-transcendence, not associated with transcendence or division.

(2) The One is in-One or vision-in-One and not in-Being or in-Difference.

(3) The One is the Real in so far as it forecloses all symbolization (thought, knowledge, etc).

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axiomatics, decision, first science, fractality, French Translation, Laruelle, metascience, non-philosophy, Theory / Philosophy, transcendental, Untranslated Theory

Translation: Six Entries from Francois Laruelle’s Dictionary of Non-Philosophy


Francois Laruelle’s project (from the following entries) can, in my opinion, be best related to the previous translations I have posted on Alain Badiou and Albert Lautman. Badiou’s concept of model as coupling (ideological/scientific)–like Laruelle’s coupling of philosophy/non-philosophy–and questions of logical formalism intersect well with Lautman’s discussion of Hilbert and metamathematics.

Although Laruelle specifically names Deleuze (in a negative way, moreover), his project seems to have the strongest correlation to Alain Badiou (especially some of the language like: philosophical decision, the One, philosophical faith, etc.). The strongest ties between these two figures is definitely the constant problem of locating and axiomatizing philosophy’s foundation (unlike Badiou, who goes to philosophy’s four conditions, Laruelle opts for an autonomous discipline–non-philosophy–which axiomatizes in philosophy’s place). As a contemporary (and possibly the most radical) thinker of the void, Laruelle asserts that philosophy must evacuate itself in order to found itself, and failing the former, non-philosophy continues the task of the foundation of philosophy (which necessarily cannot legitimate itself). Even the figure of St. Paul (Badiou’s ideal subject type) must craft a discourse that navigates beyond the discourses of Greek philosophy (proof and argument) and Jewish prophecy (interpretation of signs) in order to install itself in an apostolic discourse (which is a discourse of weakness, of ‘folly’, because it can never lay claim to the other discourse, i.e. the miraculous, which would propagate itself through a discourse of revelations and miracles). The apostolic discourse is (at least for Badiou) precisely this (non)founded discourse that will evacuate fidelity from the state of the situation, making it legitimate. (If not Deleuze and Guattari, Badiou and Guattari–Nomadology and Moses rebaptized as the ideal subject–the Wanderer and His Manna.)

The following are six selections or definitions from Francois Laruelle’s Dictionnaire de la non-philosophy. Pars: Editions Kimé, 1998. Original Translation by Taylor Adkins 10/24/07.

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axiomatics, Brunschvicg, Deleuze, Difference and Repetition, foundations of mathematics, French Translation, Hilbert, Lautman, mathematics, metamathematics, Poirier, problematics, Russell, Uncategorized, Untranslated Theory, Whitehead

Translation: Albert Lautman’s Essay on the Notions of Structure and Existence in Mathematics


We should speak of a dialectics of the calculus rather than a metaphysics. By “dialectic” we do not mean any kind of circulation of opposing representations which would make them coincide in the identity of a concept, but the problem element in so far as this may be distinguished from the properly mathematical element of solutions. Following Lautman’s general thesis, a problem has three aspects: its difference in kind from solutions; its transcendence in relation to the solutions that it engenders on the basis of its own determinant conditions; and its immanence in the solutions which cover it, the problem being the better resolved the more it is determined. Thus the ideal connections constitutive of the problematic (dialectical) Idea are incarnated in the real relations which are constituted by mathematical theories and carried over into problems in the form of solutions (Gilles Deleuze, Difference and Repetition. Trans. Paul Patton. New York: Columbia, 1994. p. 178.).

Following Lautman and Vuillemin’s work on mathematics, ‘structuralism’ seems to us the only means by which a genetic method can achieve its ambitions. It is sufficient to understand that the genesis takes place in time not between one actual term, however small, and another actual term, but between the virtual and its actualisation–in other words, it goes from the structure to the incarnation, from the conditions of a problem to the cases of solution, from the differential elements and their ideal connections to actual terms and diverse real relations which constitute at each moment the actuality of time. This is a genesis without dynamism, evolving necessarily in the element of a supra-historicity, a static genesis which may be understood as the correlate of the notion of passive synthesis, and which in turn illuminates that notion. Was not the mistake of the modern interpretation of calculus to condemn its genetic ambitions under the pretext of having discovered a ‘structure’ which dissociated calculus from any phoronomic or dynamic considerations? There are Ideas which correspond to mathematical relations and realities, others which correspond to physical laws and facts. There are others which, according to their order, correspond to organisms, psychic structures, languages, and societies; their correspondences without resemblance are of a structural-genetic nature. Just as structure is independent of any principle of identity, so genesis is independent of a rule of resemblance. However, an Idea with all its adventures emerges in so far as it already satisfies certain structural and genetic conditions, and not others. The application of these criteria must therefore be sought in very different domains, by means of examples chosen almost at random (Gilles Deleuze, Difference and Repetition. Trans. Paul Patton. New York: Columbia, 1994. p. 183-84.).

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