By Jean-Jacques Lecercle
Why do philosophers learn literature? How do they learn it? And to what volume does their philosophy derive from their interpreting of literature? someone who has learn modern ecu philosophers has needed to ask such questions.
This e-book is the 1st try to resolution them, by means of contemplating the 'strong readings' Alain Badiou and Gilles Deleuze impose at the texts they learn. Lecercle demonstrates that philosophers desire literature, up to literary critics want philosophy: it truly is an workout now not within the philosophy of literature (where literature is an insignificant item of analysis), yet in philosophy and literature, a heady and strange mix.
Read or Download Badiou and Deleuze Read Literature (Plateaus -- New Directions in Deleuze Studies) PDF
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Additional resources for Badiou and Deleuze Read Literature (Plateaus -- New Directions in Deleuze Studies)
Badiou, Almagestes, Paris: Seuil, 1964; Portulans, Paris: Seuil, 1967; Le concept de modèle, Paris: Maspéro, 1969 (second edition, Paris: Fayard, 2007); Théorie de la contradiction, Paris: Maspéro, 1975; A. Badiou and F. Balmes, De l’idéologie, Paris: Maspéro, 1976. 4. Dosse, op. , p. 432. 5. He once said to one of his students, before going to take his class: ‘I must go. ’ Dosse, op. , p. 432. 6. G.. Deleuze, Two Regimes of Madness, New York: Semiotext(e), 2007 (2001). 7. A. Badiou, The Meaning of Sarkozy, London: Verso, 2008 (2007).
55. A. ), Think Again, op. , p. 235. 56. Badiou, Deleuze, op. , p. 43 (65). 57. , p. 46 (69). 58. , p. 49 (67). 59. , p. 46 (69). 60. , pp. 82–3 (132). 61. G. Deleuze, Foucault, London: Athlone Press, 1999 (1986). 62. , p. 89 (133). 63. Badiou, Deleuze, op. , p. 11 (20). 64. T. ), Think Again, op. , pp. 67–76. 36 Disjunctive Synthesis 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. Badiou, Deleuze, op. , p. 13 (23–4). ), Think Again, op. , p. 237. Badiou, Deleuze, op.
I am turning a strong reading into a mere demolition, the annihilation of a philosophical opponent, whereas a strong reading is a construction whereby a philosopher constructs himself by constructing his Other. But there are two types of Other: the excluded Other, the philosopher whose positions are utterly incompatible with the strong reader’s, and the included Other, whose positions the strong reader might have adopted, except that he decided to reject or deny them, which means he constructs himself in contradistinction with his included Other.