François Laruelle ist ein französischer Philosoph, der eine Wissenschaft der Philosophie namens „Nicht-Philosophie“ entwickelte. Sein Werk zeichnet sich durch eine radikale Abkehr von traditionellen philosophischen Ansätzen aus. Laruelle erforscht die Möglichkeiten des Denkens außerhalb der Grenzen philosophischer Formen und Konzepte. Sein umfangreiches Werk bietet eine neuartige Perspektive auf die Beziehung zwischen Philosophie, Wissenschaft und Realität.
This book is a foundational text for our understanding of Francois Laruelle, one of France's leading thinkers, whose ideas have emerged as an important touchstone for contemporary theoretical discussions across multiple disciplines.
"General Theory of Victims" by François Laruelle redefines the role of philosophers by positioning victims as the cornerstone of humanity. Critiquing traditional philosophy's complicity in persecution, Laruelle introduces a victim-oriented ethics, blending ideas from quantum physics and theology to empower victims as active agents against oppression.
In this important new book, the leading philosopher Francois Laruelle examines the role of intellectuals in our societies today, specifically with regards to criminal justice.
Each generation invents new practices and new writings of philosophy. Ours should have been able to introduce certain mutations that would at least be equivalent with those of cubism, abstract art, and twelve-tone it has only partially done so. But after all the deconstructions, after Wittgenstein, Heidegger, and Derrida, this demand takes on a different What do we do with philosophy itself? How do we globally change our relation to this thought, which keeps indicating that it is increasingly conservative and repetitive? These two questions together have prompted what we call “non-philosophy.”Non-philosophy is not the negation of philosophy. It is the suspension of philosophy’s claim to think the real (Principle of Sufficient Philosophy), and it is the invention of new usages of thought and language that disrupt the rational narrative of the real, which is precisely what every philosophy is. Non-philosophy should rather be understood à la the “non-Euclidean,” namely, as a generalization of the philosophical beyond its traditional limitation by the unitary or “Heraclitean” postulate. From then on, an infinite number of philosophical decisions that are no longer mutually exclusive will correspond with any real phenomenon.Philosophy and Non-Philosophy is widely considered the first fully explicit elaboration of non-philosophy and one of its most important introductory texts.
Translation of: Dictionnaire de la non-philosophie. aEditions Kimae, 1998.
This compelling and highly original book represents a confrontation between two of the most radical thinkers at work in France today: Alain Badiou and the author, François Laruelle. At face value, the two have much in common: both espouse a position of absolute immanence; both argue that philosophy is conditioned by science; and both command a pluralism of thought. Anti-Badiou relates the parallel stories of Badiou's Maoist 'ontology of the void' and Laruelle's own performative practice of 'non-philosophy' and explains why the two are in fact radically different. Badiou's entire project aims to re-educate philosophy through one science: mathematics. Laruelle carefully examines Badiou's Being and Event and shows how Badiou has created a new aristocracy that crowns his own philosophy as the master of an entire theoretical universe. In turn, Laruelle explains the contrast with his own non-philosophy as a true democracy of thought that breaks philosophy's continual enthrall with mathematics and instead opens up a myriad of 'non-standard' places where thinking can be found and practised.
Principles of Non-Philosophy is a treatise on the method, axioms and objectives of non-philosophy and represents François Laruelle's mature philosophy. As well as presenting the method and principles of non-philosophy, it includes a history of the development of non-philosophy, a novel conception of science, a discussion of non-philosophical causality and new theories of the subject and object of thought. Providing an introduction to Laruelle's novel theory of 'non-epistemology' or 'unified theory of thought', this volumes challenges the way we think about the traditional philosophical problems. Bringing together all the elements of his thought developed over twenty years and laying the foundations for his later work, Principles of Non-Philosophy is arguably Laruelle's magnum opus.
A crucial text in the development of François Laruelle's oeuvre and an excellent starting point for understanding his broader project, Philosophies of Difference offers a theoretical and critical analysis of the philosophers of difference after Hegel and Nietzsche. Laruelle then uses this analysis to introduce a new theoretical practice of non-philosophical thought. Rather than presenting a narrative historical overview, Laruelle provides a series of rigorous critiques of the various interpretations of difference in Hegel, Nietzsche and Deleuze, Heidegger and Derrida. From Laruelle's innovative theoretical perspective, the forms of philosophical difference that emerge appear as variations upon a unique, highly abstract structure of philosophical decision, the self-posing and self-legitimating essence of philosophy itself. Reconceived in terms of philosophical decision, the seemingly radical concept of philosophical difference is shown to configure rather the identity of philosophy as such, which thus becomes manifest as a contingent and no longer absolute form of thinking. The way is thereby opened for initiating a new form of thought, anticipated here with the development of a key notion of non-philosophy, the Vision-in-One.
Nejnovější kniha Françoise Laruella obohacuje současné psaní o fotografii o zcela původní myšlení. Autora nezajímají témata dnes už tradičně spjatá s teorií fotografie, ale zabývá se samotnou podstatou fotografie. Popisuje fotografii jako myšlení, které umožňuje nově se vztahovat ke světu. Zpochybňuje představu kauzálního spojení fotografované skutečnosti a fotografického obrazu a popisuje ji jako iluzi, vytvořenou technologickým automatismem. Toto tvrzení dovádí do důsledku: fotografie se v jeho pojetí stává fikcí – skutečnou pouze v rámci její vlastní ploché existence. Laruellova nefotografie fotografii nepopírá, ale naopak upozorňuje na její univerzální platnost a nově ji zasazuje do kontextu umění, filozofie a především vědy. „Fotka není zrcadlovým zdvojením sebe samé a ještě méně je odrazem něčeho vnějšího nebo nějakou hrou odrazů, simulakrem. Je to absolutní odraz bez zrcadla, pokaždé jedinečný, ale schopný nekonečné moci, který neustále skrývá množství identit.“
