Being, Non-Being and Becoming Non-Identical of the Subject as ∅


If the one is not, nothing is. ~ Parmenides

In a recent article citing my Postnihilistic Speculations on That Which Is Not: A Thought-World According to an Ontology of Non-Being, the giant of philosophical blogosphere and my fellow para-academic colleague S.C. Hickman has succintly outlined the roots of contemporary ontology. Drawing upon Parmenides, Plato, Meillassoux, Žižek and Badiou in praticular, he has provided new insight concerning the relationship between being, non-being and becoming. After quoting my take on the retroactively speculative new direction in philosophy he goes on to say this:

“As I was reading this post of his I felt a deep underlying, almost religious tone in his voice; the power of the absolute filtering its banal surprise (maybe a non-God, non-All, rather than the mundane gods or God religion or the philosophers). Whatever the absolute may be, it seems to ride the edges, or borderlands of between thought and non-being rather than the metaphysical realms of Being. Though secular through and through the incorporation of the themes of eternity, time, mortality, immortality, etc. like those others who have influenced our thinking: Nietzsche, Badiou, Zizek, Laruelle, Henry, Deleuze, etc. – and, lest we forget, Freud (Lacan: lack?) with his mythology of drives, that endless war of eros and thanatos, life and death, love and war – comes through Erdem’s essay. What struck me above all is the underlying mythos and movement toward transcension, toward elsewhere, immortality, transcendence. Of course as he says, this is nothing new, and it is everywhere in our present transcendental field of speculation, as if between a totalistic closure upon metaphysics had brought with it – not a rational kernel, but rather an irrational kernel of ancient thought. For do we not hear that oldest of songsters, Orpheus, the Greek singer, theologian, poet, philosophical forbear out of whose roots Parmenides, Plato, Aristotle and their ancient antagonists Leucippas, Democritus, and Lucretius down to our day still wage a war over the body of a dead thought (God?).”~ S.C. Hickman, Social Ecologies

When it comes to philosophy I usually avoid dialogue, in that sense I am strictly Deleuzean, a man of “free indirect speech”, always sustaining a kind of internal dialogue with the philosopher’s image of thought he created in his mind. Rather than engaging in polemics with the philosophers, Deleuze used to think with them, although not always in accordance with them, sometimes for and sometimes against them, always disjunctively synthesizing affirmation and negation as well as transcendence and immanence. For Deleuze the important thing was to bring out that which matters in thought. So, what I intend to do in this brief note will be an active reading of Craig’s article rather than a reaction to it. I shall therefore point out that which is missing in his account, namely the relationship between time and change.

Now, for Kant the thing-in-itself, or the noumenon, could be thought but couldn’t be known. We could only know the transcendental ground of our thought, and therefore the thing-in-itself is not submitted to change. For change requires the transcendental constitution of the subject to take place in time. The subject constitutes and is constituted by the transformation of the thing-in-itself(noumenon) into the thing-for-us (phenomenon).

In his Critique of JudgementKant distinguishes between the determinative and the reflective modes of judgement.

If the universal (the rule, the principle, the law) is given, the judgement that subsumes the particular under it is determinative. If, however, only the particular for which the universal is to be found is given, judgement is merely reflective. [1]

If we keep in mind that the reflective mode of judgement reflects on particulars in such a way as to produce universals to which they can be subjected, and that the determinative mode of judgement determines a particular by subjecting it to a universal, it becomes understandable why among these two it is the reflective mode which splits as it unites the subject of enunciation and the enunciated subject. But it must also be kept in mind that the subject of enunciation which refers to the universal is itself a constitutive illusion, or a regulatory idea necessary for the emergence of the subject as the enunciated content. It is only in and through a position of non-being within and without being at the same time that the becoming non-identical of the subject can take place. For change requires the localisation of being in a particular world submitted to time as Badiou puts it in his Being and Event. Therein Badiou asserts that there can be multiplicities not submitted to change and there can also be ones submitted to change. Change is not on the side of multiplicity but on the side of the relationship between multiplicities. There can only be a relation between multiplicities in a particular world. Change is the property of being when being is localised in a world. Change is not the destiny of being as in Heraclitus, but is submitted to the relation between multiples. Hence Badiou can say that “the one does not exist.” It exists neither as a totality as in Parmenides, nor as a multiplicity as in Heraclitus. While for Heraclitus being is in constant change, for Parmenides being is that which never changes. Kant splits being into two halves, one half of being ever changes(phenomenon), while the other half of being never changes(noumenon). For Heraclitus there is only multiplicity, while for Parmenides there is only one. If we have mutltiplicity then there is also change, if we have the one there is no change at all. Being an atomist, Democritus says that being is composed of atoms and the universe is composed of an infinity of atoms. Democritus is the atomic explosion of Parmenides and the sub-atomic implosion of Heraclitus at the same time.[2]

We find ourselves on the brink of the decision, a decision to break with the arcana of the one and the multiple in which philosophy is born and buried, phoenix of its own sophistical consumption. This decision can take no other form than the following: the one is not.[3]

Is there an existing totality before thought? If there is one, is there a part of this existing totality which is outside change? We exist in a world of change and when we think the world we think its change. For change to be thought there has to be an identity first. The relationship between identity and difference is probably the oldest and most complicated philosophical problem. The two orientations of thought concerning the problem of change and the interaction between identity and difference have their roots in Socrates and Zeno as analysed by Badiou in Being and Event.

If one allows that being is being-in-situation—which means unfolding its limit for the Greeks—it is quite true that in suppressing the ‘there is’ of the one, one suppresses everything, since ‘everything’ is necessarily ‘many’. The sole result of this suppression is nothingness. But if one is concerned with being-qua-being, the multiple-without-one, it is true that the non-being of the one is that particular truth whose entire effect resides in establishing the dream of a multiple disseminated without limits. It is this ‘dream’ which was given the fixity of thought in Cantor’s creation. Plato’s aporetic conclusion can be interpreted as an impasse of being, situated at the deciding point of the couple of the inconsistent multiple and the consistent multiple. ‘If the one is not, (the) nothing is’ also means that it is only in completely thinking through the non-being of the one that the name of the void emerges as the unique conceivable presentation of what supports, as unpresentable and as pure multiplicity, any plural presentation, that is, any one-effect. Plato’s text sets four concepts to work on the basis of the apparent couple of the one and the others: the one-being, the there-is of the one, the pure multiple and the structured multiple. If the knot of these concepts remains undone in the final aporia, and if the void triumphs therein, it is solely because the gap between the supposition of the one’s being and the operation of its ‘there is’ remains unthought. This gap, however, is named by Plato many times in his work. It is precisely what provides the key to the Platonic concept par excellence, participation, and it is not for nothing that at the very beginning of the Parmenides, before the entrance of the old master, Socrates has recourse to this concept in order to destroy Zeno’s arguments on the one and the multiple.[4]

Badiou proclaims “the multiple as heterogeneous dissemination,”[5] while Žižek rightly criticizes Meillassoux in particular and Speculative Realism in general for not having an adequate theory of the subject for the present, for the time of being in change.

I think that, in its very anti-transcendentalism, Meillassoux remains caught in the Kantian topic of the accessibility of the thing-in-itself: is what we experience as reality fully determined by our subjective-transcendental horizon, or can we get to know something about the way reality is independently of our subjectivity. Meillassoux’s claim is to achieve the breakthrough into independent ‘objective’ reality. For me as a Hegelian, there is a third option: the true problem that arises after we perform the basic speculative gesture of Meillassoux (transposing the contingency of our notion of reality into the thing itself) is not so much what more can we say about reality-in-itself, but how does our subjective standpoint, and subjectivity itself, fit into reality. The problem is not ‘can we penetrate through the veil of subjectively-constituted phenomena to things-inthemselves’, but ‘how do phenomena themselves arise within the flat stupidity of reality which just is, how does reality redouble itself and start to appear to itself ’. For this, we need a theory of subject which is neither that of transcendental subjectivity nor that of reducing the subject to a part of objective reality. This theory is, as far as I can see, still lacking in speculative realism.[6]

Today philosophy has a tendency to think outside the contemporary world, whereas the goal of Ancient Greek philosophy had been to find an orientation of thought for the good life in time. The quest was how to live in accordance with a conception of goodness in mind. This is not an abstract goal, but rather aims at transforming subjectivity as it is here and now.

If one took the point of being which seemed to be the smallest, much like a dream within sleep, it would immediately appear multiple instead of its semblance of one, and instead of its extreme smallness, it would appear enormous, compared to the dissemination that it is starting from itself.[7]

In his Logics of Worlds, Badiou makes a distinction between being and existence.

I have posed that existence is nothing other than the degree of self-identity of a multiple-being, such as it is established by a transcendental indexing. With regard to the multiple-being as thought in its being, it follows that its existence is contingent, since it depends—as a measurable intensity—on the world where the being, which is said to exist, appears. This contingency of existence is crucial for Kant, because it intervenes as a determination of the transcendental operation itself. This operation is effectively defined as ‘the application of the pure concepts of the understanding to possible experience’. In my vocabulary—and obviously with no reference to any ‘application’—this can be put as follows: the logical constitution of pure appearing, the indexing of a pure multiple on a worldly transcendental. But, just as with the object, Kant will immediately distinguish within this operation its properly transcendental or a priori facet from its receptive or empirical one.[8]

As the subject’s intensity of self-consciousness increases, so does its pain and anxiety in the face of death. This causes hopelessness and despair which may or may not lead to a total devastation of the project of inverting and putting into the spotlight the nothingness at the centre of the subject. Heidegger repeatedly puts all this down in Being and Time when he says that “being-towards-death is angst.” One cure for expelling anxiety has been to believe in god, any other metaphysical construct, or in some cases it has even taken the form of a materialist system of thought; in all these cases, however, an escape is seen as a solution when in fact it is the problem itself. For our concerns, an escapist attitude, and especially one that tries to go beyond the present, does not work at all, for what we are looking for is a way of learning to make use of the reality of the death drive as an interior exteriority constitutive of the subject as a creative agent of change at present, in the time of the living and the dead at once.

And finally here is the Lacanian definition of the subject referred to by Badiou towards the very end of Being and Event

I am not, there where I am the plaything of my thought; I think of what I am, there where I do not think I am thinking.[9]


Reference Matter

[1] Immanuel Kant, Critique of Judgment, trans. James Creed Meredith (London: Wilder Publications, 2008), 13

[2] Alain Badiou, Being and Event, Meditation Two: Plato, trans. Oliver Feltham (New York: Continuum, 2005), 31-7

[3] Badiou, BE, 23

[4] Badiou, BE, 36

[5] Badiou, BE, 33

[6] Slavoj Žižek, Interview with Ben Woodard, in The Speculative Turn: Continental Realism and Materialism, Graham Harman, Nick Srnicek, Levi Bryant (eds.), (Melbourne:, 2011), 415

[7] Badiou, BE, 34

[8] Alain Badiou, Logics of Worlds, Section Two, Kant, trans. Alberto Toscano (London: Continuum, 2009), 237

[9] Badiou, BE, 431

Collapse Vol. III: Unknown Deleuze [+ Speculative Realism] Now available to download for free (via Speculative Heresy)

Word from Urbanomic that Volume III of Collapse has sold out and is now available for free online. It includes the much-cited original Speculative Realism conference. Find it here.

via Speculative Heresy

Collapse III contains explorations of the work of Gilles Deleuze by pioneering thinkers in the fields of philosophy, aesthetics, music and architecture. In addition, we publish in this volume two previously untranslated texts by Deleuze himself, along with a fascinating piece of vintage science fiction from one of his more obscure influences. Finally, as an annex to Collapse Volume II, we also include a full transcription of the conference on ‘Speculative Realism’ held in London in 2007.

The contributors to this volume aim to clarify, from a variety of perspectives, Deleuze’s contribution to philosophy: in what does his philosophical originality lie; what does he appropriate from other philosophers and how does he transform it? And how can the apparently disparate threads of his work to be ‘integrated’ – what is the precise nature of the constellation of the aesthetic, the conceptual and the political proposed by Gilles Deleuze, and what are the overarching problems in which the numerous philosophical concepts ‘signed Deleuze’ converge?


Editorial Introduction [PDF]
In Memoriam: Gilles Deleuze 1925-1995 [PDF]
Responses to a Series of Questions [PDF]
“I Feel I Am A Pure Metaphysician”: The Consequences of Deleuze’s Remark [PDF]
Subtraction and Contraction: Deleuze, Immanence and Matter and Memory [PDF]
Blackest Ever Black [PDF]
Mathesis, Science and Philosophy [PDF]
Malfatti's Decade [[PDF]
Chronos and Aion: Deleuze and the Stoic Theory of Time [PDF]
Matisse-Thought and the Strict Ordering of Fauvism [PDF]
Unknown Deleuze [PDF]
Another World [PDF]
Speculative Realism [PDF]

Graham Harman’s finishing touches on the Meillassoux book (via Object-Oriented Philosophy)

“Those who are already familiar with Meillassoux’s writings may prefer to start with the interview and then the excerpts from L’Inexistence divine, which is a much weirder book than you might expect. Who actually predicted Meillassoux would say that justice can come about only through an omniscient and omnipotent Christ-like mediator who then abandons all this power voluntarily once the world of justice is achieved? Religion is attacked not for naivete, but for idolatry and blasphemy. There are a number of such surprises in the book, and watch for the mention of Lucifer late in the day. (He could also have named Captain Ahab in that particular passage.)

The child is also a key concept in the book, though I’ll let you wait until Fall 2011 to read about that.

So is beauty, though in a modified Kantian fashion that I personally wouldn’t accept.

Whether you like or dislike The Divine Inexistence, after reading the 27,000 words I translated, you will have to admit it: Meillassoux has guts. Who expected a new French philosopher, born in the 1960′s and coming from a deeply leftist-materialist background, to come out in favor of a (temporarily) omnipotent Messiah paving the way for a God who suddenly comes into existence for no reason whatsoever?” Graham Harman.

I’m now putting the finishing touches on the manuscript, which means trying to make the writing as clear and interesting as possible. With this project I’ve followed my now near-religious custom of banging out a quick first draft, then revising incessantly. It was my failure to do this that made the dissertation take longer than it should have, and I have a visceral horror of that graduate school era of procrastination and alibis, a night from wh … Read More

via Object-Oriented Philosophy

John Protevi’s Coursework Material: Henri Bergson (PDF E-books, Lectures, Outlines)


Links open PDF files in a new window.

Coursework Materials



Thinking the Absolute (via Larval Subjects.)

Drawing from 18 November 2006 "Truth proc...

Image via Wikipedia

This is a ways off yet, but it should be a terrific event:

Call for Papers: International Conference of the Association for Continental Philosophy of Religion

Thinking the Absolute: Speculation, Philosophy and the End of Religion

June 29th – July 1st 2012 Liverpool Hope University, UK

Keynote Speakers to include Catherine Malabou, Iain Hamilton Grant and Levi Bryant

‘The contemporary end of metaphysics is an end which, being sceptical, could only

be a religious end of metaphysics.’
Quentin Meillassoux, After Finitude. An Essay on the Necessity of Contingency (London: Continuum, 2008), p.

Meillassoux identifies the ‘turn to religion’ in contemporary continental philosophy with a failure of thinking. The Kantian refusal to think the absolute leads to scepticism about reality in itself. Ironically, this lends itself to ‘fideism’, the decision to project religious meaning on to the unknowable beyond. According to Meillassoux, a philosophy obsessed with mystery becomes the accomplice of irrational faith. The solution is to find ways of once more thinking the absolute in its reality, severed from its dependence upon a knowing subject, or upon language and social norms. At the same time, new possibilities for thinking religion (exemplified by Meillassoux’s own Divine Inexistence) are emerging.
This conference invites proposals which critically consider this speculative turn in philosophy and its implications for thinking about religion. To what ‘end’ is speculation leading? Does it simply announce the closure of religion and its subordination to a philosophy of the absolute, nature or the ‘All’? Can it open new lines for a philosophy of religion which is not wedded to the Kantian horizon? Is speculation itself open to Kierkegaardian critique as yet another move to position and reduce ethical and religious claims, sacrificing the future on the altar of abstract possibility? Does renewed attention to the canon of speculative idealism offer a way beyond the impasse between relativism and dogmatism?
The organisers welcome proposals which examine the roots and extensity of recent speculative thinking, and which critically consider its impact – direct and indirect – on philosophy of religion. Relevant thinkers and themes might include Quentin Meillassoux on God and the absolute, Alain Badiou’s ontology, Catherine Malabou on Hegel and plasticity, Francois Laruelle’s ‘future Christ’, Iain Hamilton Grant on Schelling’s Naturphilosophie and the thinking of the All, Ray Brassier’s nihilism, the impact of object-oriented ontologies on theology and metaphysics. However, we are particularly looking for contributions which creatively use or depart from the speculative turn to offer original insights into the nature and content of the field.

Abstracts of 300 words for 20 minute papers to or by end of February 2012.

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via Larval Subjects .