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In this article, Meillassoux and Laruelle were brought into conversation with Derrida concerning contingency, temporality, non-philosophy and God. The conversation between Derrida and Meillassoux focused on their respective views on trace and radical contingency, which opened towards reflections on God as either divinology (Meillassoux) or the endless desertification of language (Derrida), thus saving the name 'God' and keeping the name safe. One cannot think this desertification of language, 'God', without a reflection on khōra. This opened a conversational space with Laruelle's non-philosophy. One of the major criticisms against Laruelle is that his non-philosophy has no worth in terms of the extra-philosophical (ethical, political or juridical) and the same could be said with regards to khōra and, specifically, Derrida's interpretation of khōra. Therefore Derrida's interpretation of khōra with its 'unilateral' relation to logos, the giving and receiving of khōra without giving and receiving anything and thus remaining indifferent, were brought into conversation with Laruelle's unilateral duality. This unilateral duality, although indifferent to philosophy, makes all the difference to logos and thus to philosophy. The question is: what place is given to khōra and/or non-philosophy within academia? Derrida's God can be interpreted as a kind of autodeconstructive divine violence or holy folly. What place is given to divine violence or holy folly within academia? What is the relation of non-philosophy to philosophy? Is it the non-foundational foundation that remains totally indifferent to philosophy as it does not engage in a dialectical relationship with philosophy and yet it is the theory or science of philosophy? Can academia afford to 'give place' to this holy folly, this non-philosophy, this khōratic theo-logic, but on the other hand, can it afford not to 'give place' to the queen and/or jester of academia? ; This article was presented at a conference, Thinking the absolute: Philosophy, speculation and the ...

The author starts from the thesis that there is no such thing as a "natural" or "apolitical" economy. The economy is always already political, as it is the economy's material core of power, control, and its main mechanisms, i.e. exploitation and oppression. It is no less so in the era of neoliberalism, a time in which we witness the divorce between capitalism and democracy. In order to lay the foundations of a different economy, one that is not based on wage labor and the exploitation of human life and nature based on their auto-alienation, but rather on action in accordance with their resources, we need - according the author - to rethink the concept of the state in a non-philosophical and post-capitalist fashion, structurally different from the modern bourgeois state. If the structure originating in the bourgeois state, as conceived by modern humanism, is preserved, it will mean that the determination in the last instance is still the same. In order to arrive at a determination in the last instance of a non-exploitative, non-wage-labor-based social order where the determination is affected by the real, we must first arrive at the generic core of the notion of the modern state. As soon as we determine the generic term of "the state," we can radicalize it by letting it be determined by the effects of the real. The generic notion, isolated from the chôra of the transcendental material that is offered by modern philosophies originating in the Enlightenment, should be used as the minimal transcendental description for the determining effect (or "symptom") of the real.

Non-Philosophy is a rigorous practice that can have useful applications for academic researchers and political activists alike. Utilizing its methods and frameworks, it is possible to bring Peace into the endless War of sectarian tendencies in which "the Left" is mired. In the following paper, we apply the technique of Non-Philosophy to Josh Moufawad-Paul's pamphlet "Maoism or Trotskyism," taking it as an instance of occasional material to be transformed. An important aspect of this analysis is a syntactical deployment of Non-Philosophy not always found in non-philosophical texts: here our dualysis proceeds by double (and not only single) superposition. We effectuate two non-philosophical clones, using the first in order to recursively effectuate a second. First, we transform Trotskyism by isolating its philosophical and auto-positional structure, then we use this radicalized Trotskyism in order to transform Moufawad-Paul's Maoist polemic. The result is a radicalized Maoism-Trotskyism opening the way towards a productive and integrative Peace between Trotskyism and Maoism.

Boisseau du Rocher, Sophie: Quelle priorités pour l'Asie en 2006?. - S. 9-14. Guiheux, Gilles: Les nouvelles classes sociales chinoises. Comment penser les inégalités? - S. 17-32. Godement, Francois: La Corée du Nord, acteur rationnel en Asie du Nord-Est. - S. 33-47. Boisseau du Rocher, Sophie: La Malaisie en 2006. - S. 49-60. Bazin, Laurent; Hours, Bernard; Laruelle, Marlène; Selim, Monique: Les États d'Asie centrale. Un parcours tourmenté depuis l'indépendence. - S. 61-82. Saint-Mézard, Isabelle: Les relations entre l'Inde, la Chine et les États-Unis. Un triangle en voie de stabilisation? - S. 105-125. Faure, Guy: Le Grand Mékong. Pierre angulaire ou pierre d'achoppement de l'Asie de l'Est? - S. 127-136. Blom, Amélie: Cachemire. Les répercussions politiques du tremblement de terre d'octobre 2005. - S. 139-161. Feillard, Andrée: Indonésie. L'effet tsunami et les accords de paix à Aceh. - S. 163-182

Introduction: 1988, Outlines of a Philosophical Event -- Chapter One: Deleuze and the Travails of Virtual Immanence -- Chapter Two: Henry and the Affects of Immanence -- Chapter Three: Alain Badiou: The Universal Quantifier -- Chapter Four: From Philosophy to Non-Philosophy: François Laruelle -- Chapter Five: Thinking in Diagrams -- Conclusion: The Shape of Thoughts to Come

Non-Philosophy is a rigorous practice that can have useful applications for academic researchers and political activists alike. Utilizing its methods and frameworks, it is possible to bring Peace into the endless War of sectarian tendencies in which "the Left" is mired. In the following paper, we apply the technique of Non-Philosophy to Josh Moufawad-Paul's pamphlet "Maoism or Trotskyism," taking it as an instance of occasional material to be transformed. An important aspect of this analysis is a syntactical deployment of Non-Philosophy not always found in non-philosophical texts: here our dualysis proceeds by double (and not only single) superposition. We effectuate two non-philosophical clones, using the first in order to recursively effectuate a second. First, we transform Trotskyism by isolating its philosophical and auto-positional structure, then we use this radicalized Trotskyism in order to transform Moufawad-Paul's Maoist polemic. The result is a radicalized Maoism-Trotskyism opening the way towards a productive and integrative Peace between Trotskyism and Maoism.

This study brings the thoughts of Derrida into conversation with François Laruelle's nonphilosophy or non-standard philosophy. Laruelle argued that Derrida is a philosopher of difference, thereby grouping Derrida together with Heidegger and Deleuze as philosophers of difference. The argument of this article is to explore Derrida's work, bringing it into conversation with Laruelle's non-philosophy and non-standard philosophy. This article is focussed specifically on Derrida's democracy to come in line with Laruelle's democracy of thought. The context of this discussion is the end of philosophy or the closure of philosophy, and the opening of this closure for a democracy is yet to come – or whether the ideas of the end of philosophy or the closure of philosophy (metaphysics) are philosophical materials for Laruelle's science of philosophy or non-philosophy. Laruelle does not seek a democracy to come, but understands these different thoughts as democracy of thought: all thoughts equal and unifacially turned not towards a democracy to come, but a future. ; This research is part of the research project, 'Towards a practical postfoundational theology as public theology in response to the challenges of lived religion in contemporary Southern Africa', directed by Prof. Dr Johann Meylahn, Department Practical Theology, Faculty of Theology and Religion, University of Pretoria. ; http://www.hts.org.za ; am2020 ; Practical Theology

This thesis is a commentary and exegesis on François Laruelle's 1977 text Nietzsche contre Heidegger with a focus on the concept of the 'Nietzschean problematic.' It explores Laruelle's use of Nietzsche by comparing his reading with that of Gilles Deleuze. This relation is explored in Deleuze and Laruelle's reading of the Nietzschean problematic through the distinction between complementarity and supplementarity to enable a reading of Laruelle's text as an extension of Deleuze's project. This extension is one that simultaneously overturns what it extends. Laruelle's aim is presented as a 'machinic materialism' infused with Derridean différance. Over the course of the thesis many of Laruelle's concepts from Nietzsche contre Heidegger—machinic and political materialism, politico-libidinal cut, chiasm, quadripartite—are explored to provide a more concise picture of the Nietzschean problematic and what this problematic can do.

The article is devoted to the analysis and comparison of two concepts of utopian justice presented by French philosophers Quentin Meillassoux and François Laruelle. According to the author's hypothesis, Laruelle's project of "non-philosophical ethics", which he developed in "General Theory of Victims", is a direct response to the theses that were presented in Meillassoux's dissertation and several subsequent articles. Both Meillassoux's speculative materialism and Laruelle's non-philosophy intersect in several aspects which, however, are not limited to the field of social philosophy and metaphysical ethics.The general philosophical projects and strategies of Meillassoux and Laruelle are briefly examined and compared. There are a number of significant parallels. The author analyses the speculative materialist and non-philosophical conceptions of justice arising from the general projects described in the first section.The author comes to the conclusion that Laruelle's "General Theory of Victims" is a step-by-step refutation of Meillassoux's project and that the conception of justice provided by Laruelle is more democratic in its character. ; Статья посвящена разбору и сопоставлению двух концепций утопической справедливости, представленных французскими философами Квентином Мейясу и Франсуа Ларюэлем. По гипотезе автора, проект «нефилософской этики» Ларюэля, развернутый им в книге «Общая теория жертв», является непосредственным ответом на тезисы, которые были изложены Мейясу в докторской диссертации и ряде последующих статей. И спекулятивный материализм Мейясу, и нефилософия Ларюэля вместе с тем содержательно пересекаются в нескольких отношениях, которые не ограничены полем социальной философии и метафизической этики.Кратко рассматриваются и сопоставляются общие философские проекты и стратегии Мейясу и Ларюэля. Обнаруживается ряд значимых параллелей. Разбираются спекулятивно-материалистическая и нефилософская концепции справедливости, вытекающие из описанных в первом разделе общих проектов.Автор приходит к выводу, что «Общая теория жертв» Ларюэля является поэтапным развенчиванием проекта Мейясу и что выдвинутая Ларюэлем концепция справедливости является более демократической по характеру.

Preliminary Material /D. Shlapentokh -- Introduction: Eurasianism And Soviet/Post-Soviet Studies (Dmitry Shlapentokh) /D. Shlapentokh -- Chapter I. The Orient In Russian Thought At The Turn Of The Century (Marlène Laruelle) /D. Shlapentokh -- Chapter II. Eurasianism As A Reaction To Pan-Turkism (Stephan Wiederkehr) /D. Shlapentokh -- Chapter III. Karsavin And The Eurasian Movement (Françoise Lesourd) /D. Shlapentokh -- Chapter IV. Absolutism And Authority In Eurasian Ideology: Karsavin And Alekseev (Ryszard Paradowski) /D. Shlapentokh -- Chapter V. From Rejection To Attempts At Reconciliation: Poles And The Interwar Eurasian Movement (Roman Bäcker) /D. Shlapentokh -- Chapter VI. Anti-Semitism In Eurasian Historiography: The Case Of Lev Gumilev (Vadim Rossman) /D. Shlapentokh -- Conclusion (Dmitry Shlapentokh) /D. Shlapentokh -- Index /D. Shlapentokh.

Cet article pose des élements de réflexion sur les effets de la production croissante et rapide de corpus de traces, d'empiries numériques dans les SHS, en se situant dans le cadre plus général de la montée de l'algorithmique et du Data Mining au sein des sociétés dites "performatives", au sens de François Laruelle. En prenant appui sur le débat épistémologique et politique provoqué par Chris Anderson, on s'attache à mettre en perspective certaines transformations au coeur des pratiques théoriques, et dans le domaine des SHS , on met en évidence, à travers les concepts d'Agencement (Deleuze -Guattari) et d' ANT (Actor Network Theory), le travail complexe de la pensée confrontée à la fabrication de ce que Bruno Latour propose d'appeller "les obtenues" en lieu et place des "données".

Cet article pose des élements de réflexion sur les effets de la production croissante et rapide de corpus de traces, d'empiries numériques dans les SHS, en se situant dans le cadre plus général de la montée de l'algorithmique et du Data Mining au sein des sociétés dites "performatives", au sens de François Laruelle. En prenant appui sur le débat épistémologique et politique provoqué par Chris Anderson, on s'attache à mettre en perspective certaines transformations au coeur des pratiques théoriques, et dans le domaine des SHS , on met en évidence, à travers les concepts d'Agencement (Deleuze -Guattari) et d' ANT (Actor Network Theory), le travail complexe de la pensée confrontée à la fabrication de ce que Bruno Latour propose d'appeller "les obtenues" en lieu et place des "données".

Cet article pose des élements de réflexion sur les effets de la production croissante et rapide de corpus de traces, d'empiries numériques dans les SHS, en se situant dans le cadre plus général de la montée de l'algorithmique et du Data Mining au sein des sociétés dites "performatives", au sens de François Laruelle. En prenant appui sur le débat épistémologique et politique provoqué par Chris Anderson, on s'attache à mettre en perspective certaines transformations au coeur des pratiques théoriques, et dans le domaine des SHS , on met en évidence, à travers les concepts d'Agencement (Deleuze -Guattari) et d' ANT (Actor Network Theory), le travail complexe de la pensée confrontée à la fabrication de ce que Bruno Latour propose d'appeller "les obtenues" en lieu et place des "données".

Cet article pose des élements de réflexion sur les effets de la production croissante et rapide de corpus de traces, d'empiries numériques dans les SHS, en se situant dans le cadre plus général de la montée de l'algorithmique et du Data Mining au sein des sociétés dites "performatives", au sens de François Laruelle. En prenant appui sur le débat épistémologique et politique provoqué par Chris Anderson, on s'attache à mettre en perspective certaines transformations au coeur des pratiques théoriques, et dans le domaine des SHS , on met en évidence, à travers les concepts d'Agencement (Deleuze -Guattari) et d' ANT (Actor Network Theory), le travail complexe de la pensée confrontée à la fabrication de ce que Bruno Latour propose d'appeller "les obtenues" en lieu et place des "données".

Cet article pose des élements de réflexion sur les effets de la production croissante et rapide de corpus de traces, d'empiries numériques dans les SHS, en se situant dans le cadre plus général de la montée de l'algorithmique et du Data Mining au sein des sociétés dites "performatives", au sens de François Laruelle. En prenant appui sur le débat épistémologique et politique provoqué par Chris Anderson, on s'attache à mettre en perspective certaines transformations au coeur des pratiques théoriques, et dans le domaine des SHS , on met en évidence, à travers les concepts d'Agencement (Deleuze -Guattari) et d' ANT (Actor Network Theory), le travail complexe de la pensée confrontée à la fabrication de ce que Bruno Latour propose d'appeller "les obtenues" en lieu et place des "données".