…about meta-narrativizing (sorry for this nonlinear/bottom-up approach to the mail), I could only quip on post-modernism as highly ineffectual, escapist laden movement in its reactionary gesture to modernism. Take for instance, Lyotard, and his turn from libidinal economy to post-modernism through paganism, before he culminates his journey in The Differend. He sure reached a road block in Libidinal Economy itself, when faced with his unflinching commitment to ontology of events, since that raised dire issue for his epistemological affiliations. The resultant: Freud and Marxian marriage was filed for divorce. The way out that he imagined was to sort out matters to even out differences with the incommensurable issues of justice, and thats why he took up paganism. Even here, to begin with, he was in a quandary, since he took recourse to admissibility in irreducible differences plaguing the prevalent order of things (Sorry for this Foucauldian noise!!), and paved the escape route by adhering to the principles of never trying one’s hand/mind or whatever one could use at reductionism. So far, so good. But, was this turn towards micro-narrativizing proving a difficult ordeal? And my reading of the thinker in question undoubtedly says YES. If one reads The Postmodern Condition or The Differend carefully, one notices his liberal borrowings from Wittgenstein’s language games, or what he prefers to call “phase-regimens”. These are used to negate his earlier commitments to ontology of events by stressing more upon his epistemological ones, and therefore are invoked only with the idea of political motivators. The crux of the matter is: to drive his point home forcefully, he negates critical theory, unitary Being of the society (both pillars of modernism, or meta-narratives in themselves), and substitutes it by a post-modern society that is built by compositions of fragmented “phase-regimens” open to alteration in their attempts to successfully pass the test of legitimate narratives. This debt to Wittgenstein is what I call, a movement riddled with escapism, an exegesis that begins, but has a real eschatological problem. I do not know, if I’ve been able to show with this example clearly the fault-lines within micro-narratives?
[addendum]: if Wittgenstein is said to have some resemblances with postmodernism or more importantly poststructuralism, human imagination has transcended its sleep state..
On to Badiou:
His truth is to be unearthed in mathematics. His mathematics = ontology becomes quite notorious to deal with, none the less has the key component to understanding his concept of truth. In Badiouian mathematics (Can I really use this term???), what constitutes a transition from an inconsistent set to a consistent and a definable one is only the subjective intervention to do so. This obviously is a regressive fall-back. Why can a subjective intervention not slide into inconsistency? In a situation like this, Deleuze and Guattari would NEVER encourage an outside-the-situation intervention on behalf of a subjective agent that can profess and confess allegiance to force consistency onto this inconsistency, and in the process problematizing the given situation for a successful transformation of it. This is advocated through CONNECTIONS, between elements and sets built up by the elements. And thats why their weight on IMMANENCE. And hereafter, getting back to my first reply on the post: Badiou insists on invoking the void for any such consistency to take shape. Badiou gets away from IMMANENCE to construct his version of void, the existence of which is NOT networked to the given situation in any way. Thereafter, he calls upon the subject to prove her allegiance by naturalizing these events to effectuate consistency. And that is the reason why I remarked that Badiou is accused by Deleuze and Guattari to invoke the ‘transcendent’. In any ways, for Badiou, the truth has to be an archaeological stratum within the site of the event, and hence his mathematizing it cannot be under any shadow of doubt.
Apart from this vision of truth in Badiou, I see no other, despite agreeing upon your last phrase of truth getting caught up in the wire-mesh of cold logics and rationality. Truth is an age-old problem with philosophy, that tries in vain to seek answers for thee questions asked pretty badly, and I even dare say in more Manichean manner.
[addendum 2:]: we need to break free from Kantian infused anthropocentric philosophy. The German Idealism turn has been detrimental to doing philosophy, unless it can be freed of the symptoms. One, one talks about human subjectivity, it is difficult to ignore the extra onerous package of ideological practices. Either ways, certain “isms” turn into spoilers…..
How would an event emerge? Because, unless we have an event that has made its existence known, what point is there at all to talk about his version of Truth. We have to discern this something called an event, this ‘new’ situation in a manner that does not hark back to any encyclopedic determinant under the rubric of inclusivity. Badiou makes this very clear in his mathematical treatment of sets while dealing with his take on constructivism in philosophy. Now, with the emergence of such an element, or a situation or what have you, with the sole criterion of it belonging only to itself, is event’s appearance stamped in reality, otherwise not. Badiou is declarative and not demonstrative as far as announcing the advent of such an “appearance” is concerned. This announcement is linguistic in nature. This announcement of the appearance is subtractive, for it never belongs to, as I said above, any known determinants.
Well, subtraction is not to be thought of as ‘stripping away’ (your response points in that direction though). For, if that were the case, the obvious implication would be truth as congruent with representation. Even if Badiou scorns post-theories, he still retains aversion for representation. Instead, truth is catalytic to the situation of the event, for it continuously transforms the structure of the situation upon playing the role of an interventionist, a mediator. Its like truth punching a hole in the fabric of knowledge for a progressive transformation from within which this punching effectuates that is subtractive in Badiou.
p.s. The mail in the first sentence cannot be produced for obvious reasons……but talks of conformist psuedoMarxists is trying to put human imagination to sleep……