Radical Social Change in the United States: Badiou's Apostle by Joanna Swanger

By Joanna Swanger

This booklet tackles the query of why the USA is so immune to radical swap in the direction of monetary justice and peace. Taking complete inventory of the melancholy that introduced the preferred help for Bernie Sanders and Donald Trump, Swanger historicizes the political paralysis of post-1974 usa that deepened already serious monetary inequalities, asking how the terrain for social pursuits within the early twenty-first-century US differs from that of the Sixties. This terrain is marked through the entrenchment of neoliberalism, anti-intellectualism, and problems sarcastically posed by way of the convenience of social media. Activists now needs to cope with a paralyzing “post-factual” second. Alain Badiou’s inspiration informs this e-book on breaking via modern political paralysis.

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Extra resources for Radical Social Change in the United States: Badiou's Apostle and the Post-Factual Moment

Sample text

Looming behind “because,” sending out its undeniable reverberations and erasing everything in its path between the declaration and the particular passage of a few days in the year 30 CE, is the event. The apparent contradiction referenced above is resolved in that the subjective position that Badiou holds to be decisive in the discourse of the son is simply the declaration of fidelity to the truth of this event; it really has nothing to do with who is speaking, as long as that “who” has acknowledged such a fidelity.

To deal with this objection, Badiou turns his analysis to none other than Nietzsche, who was “impatient” with Paul (again, to put it mildly) for these very reasons. Nietzsche sees in Paul a lust for power that is intolerable for what Nietzsche sees as its utter denial of life in the now (in preference for the afterlife). This will be Nietzsche’s claimed objection to Paul, and Badiou will start with this claimed objection, and then move to the form of the objection, the actual objection, and the reason for the vehemence of the objection.

The reason that “the example, the teaching … the meaning and the right of the entire Gospel” do not appear in the epistles is that the recording of the peregrinations and the parables of 36 J. SWANGER Jesus had not yet taken place and would not until 20 years after Paul’s work. Badiou’s taking Nietzsche to task for his own departure from the restrictiveness of that which would be allowed by the historical record becomes all the more interesting when Badiou comes to his statement of Nietzsche’s actual objection and thus the reason for its vehemence.

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