psychiatric diagnoses such as attention deficit hyperactivity disorder is a rapidly growing and globally increasing phenomenon, not least in different educational contexts such as in family and in school. Children and youths labelled as ADHD are challenging normative claims in terms of nurturing and education, whereas those labelled as ADHD are considered a risk for society to handle. The dominant paradigm regarding ADHD is biomedical, where different levels of attention and activity-impulsivity are perceived as neurobiological dys/functions within the brain best (...) managed by means of an individual diagnosis and instrumental pedagogy. The majority of those labelled as having ADHD encounter a dominant educational model in the form of what is referred to in this article as neurobehaviorism, which is based on onto-epistemological violence. As opposed to this act of violence against being—and against the psychiatrized subject—a less violent educational model is proposed, based on French philosopher Alain Badiou’s ontological examination of being and his concept of love as a truth procedure. In terms of the latter, the focus is on the potential of the encounter as a ‘Two scene of love’. Here, the encounter is a place where it is possible to create new truths and subjects, instead of taking the individual diagnosis as an axiom which only leads to individuals having fixed identities codified in a hierarchical order. This argument is drawn from the ‘mathematical’ formula 1 + 1 = ♥, which originates from an online forum for people who have come into contact with ADHD in one way or another. (shrink)

The aim of this paper is to think business ethics with the help of philosopher Alain Badiou, focusing on Badiou's critique of ethics and the concepts of ‘event’, ‘truth’ and especially ‘subject’. Based mainly on review articles, I construct an understanding of business ethics (comprising corporate social responsibility and sustainability) and its history as a field of research. With the help of a framework developed from Badiou's work on ethics, I conduct a metacritique of business ethics as being intolerant (exclusion (...) of voices), nihilist (concerned with necessity and economics), reactive (to social movements in the 1960s, arguing that there has always been an ethics of business) and obscure (building upon the atemporal body of knowledge in ethics). Opposed to these tendencies, with the help of the constructive Badiou, I argue that business ethics should move towards the creation of faithful subjects possibly formed by ‘inexistent’ research in the field, as well as concerning itself with closely studying and identifying empirical cases of faithful subject formations and their deviations. (shrink)

Traditional philosophy of mathematics has been concerned with the nature of mathematical objects rather than events. This traditional focus on reified objects is reflected in dominant theories of learning mathematics whereby the learner is meant to acquire familiarity with ideal mathematical objects, such as number, polygon, or tangent. I argue that the concept of event—rather than object—better captures the vitality of mathematics, and offers new ways of thinking about mathematics education. In this paper I draw on two different but related (...) theories of event articulated in the philosophies of Alain Badiou and Gilles Deleuze to argue that the central activity of ‘problem solving’ in mathematics education should be recast in terms of a problematic of events. (shrink)

In the philosophy of Alain Badiou, ethics can only arise in relation to an evental truth procedure that breaks from the economic logic of a situation. Further, because for Badiou there cannot be economic truths per se – rather, economic matters must be understood in their relation to one or more truths in the domain of love, art, science or politics – a Badiouian business ethics would look entirely distinct from any ethics that simply places limits on certain kinds of (...) economic activity. Although Slavoj Žižek, among others, has suggested that this marks an essential weakness in Badiou's economic/political theory, it may actually be the greatest strength of his position. Within a capitalist system, a Badiouian business ethics would then be a question of mobilizing economic resources in order to serve the ongoing construction of a truth procedure. For a business to be considered ethical on Badiou's terms, it must break – and continue to break – from the dominant logic of capitalism and its merely economic pursuit of profit maximization. (shrink)

This essay explores three deconstructive concepts – archive, anthropocene, and auto-affection – across two registers. The first is the register of what counts as readability in general, beyond reading in its narrow and actualized sense.. The second register applies to Derrida today, and what it means to read the corpus of a philosopher and how that corpus is governed by proper names. I want to suggest that the way we approach proper names in philosophy and theory is part of a (...) broader problem of our relation to what it is to read, and how readability intertwines with the human. (shrink)

This special issue brings to a close a series of three issue of this journal that have sought to expand the philosophical vocabulary of those concerned with business ethics. Previous issues treated the work of Emmanuel Levinas (Business Ethics: A European Review 2007, 16:3) and Jacques Derrida (Business Ethics: A European Review 2010, 19:3), whereas this issue is organised around engagements with the work of Alain Badiou. The three issues together seek to show ways in which the idea of the (...) ethical, in all of its variety, poses grave challenges to the continued practice of capitalist business enterprise. The editorial introduction to this issue introduces the work of Alain Badiou, some of the specific challenges his thought poses for business and business ethics and the papers included in the special issue. (shrink)

ABSTRACT I here read the Iranian film Hit the Road through the eyes of the French philosopher Alain Badiou. In doing so, I hope to illuminate the triadic link between cinema, philosophy and paideia (ethical-political education). To explore, I adopt a philosophical methodology with the double ambition to reveal the latent pedagogies of the film and to acquire insights on the distinctiveness of a Badiouan conception of cinema. My questions are to what degree and in what ways cinematic experience can (...) be said to promote ethical-political formation. I start by portraying Badiou’s cinematic philosophy. Next, I expose how Hit the Road confronts us with a hidden real. Third, I close the paper by considering Badiou’s idea of cinema as an influential form of ethical-political education. (shrink)

In this essay I consider what is meant by the description ‘great’ philosophy and then offer some broadly applicable criteria by which to assess candidate thinkers or works. On the one hand are philosophers in whose case the epithet, even if contested, is not grossly misconceived or merely the product of doctrinal adherence on the part of those who apply it. On the other are those – however gifted, acute, or technically adroit – to whom its application is inappropriate because (...) their work cannot justifiably be held to rise to a level of creative-exploratory thought where the description would have any meaningful purchase. I develop this contrast with reference to Thomas Kuhn’s distinction between ‘revolutionary’ and ‘normal’ science, and also in light of J.L. Austin’s anecdotal remark – à propos Leibniz – that it was the mark of truly great thinkers to make great mistakes, or to risk falling into certain kinds of significant or consequential error. My essay goes on to put the case that great philosophy should be thought of as involving a constant readiness to venture and pursue speculative hypotheses beyond any limits typically imposed by a culture of ‘safe’, well-established, or academically sanctioned debate. At the same time – and just as crucially – it must be conceived as subject to the strictest, most demanding standards of formal assessment, i.e., with respect to basic requirements of logical rigour and conceptual precision. Focusing mainly on the work of Jacques Derrida and Alain Badiou I suggest that these criteria are more often met by philosophers in the broadly ‘continental’ rather than the mainstream ‘analytic’ line of descent. However – as should be clear – the very possibility of meeting them, and of their being jointly met by any one thinker, is itself sufficient indication that this is a false and pernicious dichotomy. (shrink)

The academy is in a mess. The cultural theorist Bill Readings claimed that it is in ruins, while the political scientist Michael Oakeshott suggested that it has all but ceased to exist. At the very least, we might argue that the current financial squeeze has distorted the University into a shape that would be all but unrecognizable to Oakeshott and others writing in the 1950s and 1960s. I will begin this paper by tracing the development of the modern Enlightenment University (...) over the past 200 years from its roots in late 18th century Berlin to its current predicament. I will then turn my attention to the introduction during the 1990s of nursing education into the University, and examine the particular difficulties and tensions encountered at the interface between a professional practice and an academic discipline. Finally, I will propose philosophy as a way of dwelling in the ruins of the Enlightenment University and of reconciling the corporate demands of the University with the obligations of the nursing profession. (shrink)