By François Laruelle, Taylor Adkins
In The Dictionary of Non-Philosophy, the French philosopher François Laruelle does whatever unparalleled for philosophers: he presents a tremendous dictionary with a theoretical advent, conscientiously crafting his techniques to give an explanation for the varied phrases and neologisms that he deems beneficial for the undertaking of non-philosophy. With a collective of thinkers additionally attracted to the venture, Laruelle has taken up the tough job of making a vital consultant for moving into his non-standard, non-philosophical terrain. And for Laruelle, even the assumption of a dictionary and what a dictionary is turn into fabric for his non-philosophical inquiries. As his establishing be aware starts off, “Thus at the floor and in the philosophical folds of the dictionary, identification and its impression upon that means are what's at stake.”
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Extra info for Dictionary of Non-Philosophy
And what are his or her "words? " If the subject of a dictionary with a philosophical essence is a mixed subject, simultaneously as produced by philosophy and as determined by the chosen classificatory order, the subject of the non-philosophical dictionary is completely different, what we shall not call "Other person" but "Strang er," the existing-Stranger-subject. De-capitalized words or non-conceptual symbols are those that the Stranger-subject speaks, which is an idiom for him, a radically subjective lan guage, and thus universal, but not in the philosophical sense or for things in the World-in the manner of "universal lan guages" -but in the non-philosophical sense : universal for 33 all philosophies or for the World in person.
Heidegger confirms the te/os of every philosophy, namely because Being is his main object (Being qua Being) and his element, whether it be a primordial-transcending, an ekstatico-horizontal and temporal opening, a "clearing" and "l ighting," (Heidegger) or a void and a pure multiple (Badiou) . e. inseparable from a multiple and a void without which it is unthinkable. Hence Heidegger's effort to simultaneously protect it from nothingness, the void and the nihilist "vapor" in order to be del ivered from Being by "barring" it in a non metaphysical way.
I n any case, the most exact equivalent of (sexual, death) drive would be the physical image-concept of force, which is itself valorized by Freud. From this perspective, it would be interesting to ask what a drive would become, i n the psychoanalytic sense, if it were no longer understood as a force, in the sense of pre-relativistic im agery, but as a field: perhaps, as certain analysts have suggested, as a function (of repression, of resistance). Force (of) thought (or drive in the first forms of non-philos ophy) receives its capacity of force/drive from its cloned nature (not clone of the One but of the World as seen-in One ).