29 June 2011
Ancient philosophy enforced a decision between speech and silence. When modern philosophy accused its predecessor of therefore confusing being and nothingness (since to say what “is not” cannot be said does not preclude the identity of the being of what is not), we were asked to choose between the unity or the difference of being and thought. Hence, for example, Badiou’s characterization of the constructivist position in metaphysics declares that what is unnameable simply “is not”, such that metaphysics finds itself in a position of absolute immanence that “maintains the entire dialectic of the event and intervention outside thought”. Such a position, of course, simply begs the question as this is precisely the point for someone like Deleuze (see the plane of immanence as the image of thought). Rather, between the constructivist (Deleuzian) and generic (Badiousian) orientations of thought, beyond the difference between excess and subtraction, lies perhaps this fundamental choice: whether to address the genesis of thought through an account of the names of being or whether to name the indiscernible point at the chiasmus of thought and being (what Badiou nominates as the “void”) but which therefore cannot be either. If Badiou right to insist that, for the constructivist, the event is prohibited from thought, we must decide if the vocation of philosophy is to culminate in the science of thinking (logic and metaphysics) or in the affections and passions of movement (physics).