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François Laruelle, the idiosyncratic French thinker and promulgator of 'non-standard philosophy', is currently experiencing a renaissance in the English-speaking world. In this study Alexander R. Galloway suggests that we collide Laruelle's concept of the 'One' with its binary counterpart, the Zero, in order to explore the relationship between philosophy and the digital. Part exegetical monograph on the work of Laruelle, part exploration of the nature of digitality, this book argues that the digital is a philosophical concept not simply a technical one

What is to be done with philosophy? -- A generic introduction -- Theory of the philosophical decision -- The style of non-philosophy -- Unified theories and the waves of non-philosophy -- Politics, or a democracy (of) thought -- Science, or philosophy¿s other -- Ethics, or universalizing the stranger-subject -- Aesthetics, or non-philosophy as philo-fiction -- Religion, or a rigorous heresy -- The future of non-philosophy

In this important new book, the leading philosopherFrançois Laruelle examines the role of intellectuals in oursocieties today, specifically with regards to criminal justice. Heargues that, rather than concerning themselves with abstractphilosophical notions like justice, truth and violence,intellectuals should focus on the human victims. Drawing on hisinfluential theory of 'non-philosophy', he shows how wecan submit the theorizing of intellectuals to the scrutiny of theeveryday suffering of the victims of crime. In the course of a wide-ranging discussion with Philippe Petit,Laruelle suspends

"In The Non-Marxist Imperative, Jonathan Fardy historically and theoretically situates Francois Laruelle's non-Marxism; itself a radical recasting of Marxist theory. For Fardy, non-Marxism does not constitute a rejection of Marxism itself. Rather, it is a form of thinking that remains radically faithful to Marx's effort to surmount the binary of theory and practice and instead, institutes a 'philosophy of praxis'. By providing a historical overview of Marxism as a philosophical concept, Fardy orients Laruelle's work towards that of Marx himself, along with that of the German Marxist theoretician Karl Korsch. In doing so, he has written a book that will be of interest to scholars of all three thinkers and students on both political and Marxist philosophy courses. By combining and contrasting the three theorists, Fardy introduces a constellation of thought that aims to move past the idealist limits of Marxist philosophy in the name of what is radical and real."

The most accessible expression of François Laruelle's non-philosophical, or 'non-standard', thought, General Theory of Victims forges a new role for contemporary philosophers and intellectuals by rethinking their relation to victims. A key text in recent continental philosophy, it is indispensable for anyone interested in the debates surrounding materialism, philosophy of religion, and ethics. Transforming Joseph de Maistre's adage that the executioner is the cornerstone of society, General Theory of Victims instead proposes the victim as the cornerstone of humanity and the key figure for contemporary thought. Laruelle condemns philosophy for participating in and legitimating the great persecutions of the twentieth century, and lays out a new vision of victim-oriented ethics. To do this, he engages the resources of both quantum physics and theology in order to adapt a key concept of non-philosophy, Man-in-person, for a new understanding of the victim. As Man-in-person, the victim is no longer exclusively defined by suffering, but has the capacity to rise up against the world?s persecution. Based on this, Laruelle develops a new ethical role for the intellectual in which he does not merely 'represent' the victim, but imitates or 'clones' it, thereby assisting the victim?s uprising within thought.

Laruelle develops the concepts and method of a more democratic form of thought where neither science nor philosophy are subjected to one another, but brought together in a more productive theoretical and practical relationship. While the potential importance of this project is clear, Laruelle remains famously difficult. Anthony Paul Smith provides an introduction and guide to the text that situates it amongst the figures and concepts Laruelle engaged with, creating a foothold for understanding and, more importantly, potential use of the project of non-philosophy

Cover -- Copyright Page -- Table of Contents -- Translator's Introduction -- Preface to the English Language Edition -- Preface -- Theory of the Non-Philosophical Dictionary -- Auto-Position -- Being-in-One (Being-according-to-the-One) -- Break (epistemic, non-philosophical break) -- Non-philosophical Chôra -- (Non-philosophical) Definition -- Democracy (democracy-of-strangers) -- Desire (non-desiring (of) self) -- Determination-in-the-last-instance (DLI) -- (Non-phenomenological or non-autopositional) Distance -- (Non-autopositional) Drive -- Dual -- Essence (of) science (Science)