Ahmed the Philosopher: Thirty-Four Short Plays for Children by Alain Badiou

By Alain Badiou

English-speaking readers may be shocked to profit that Alain Badiou writes fiction and performs together with his philosophical works and they are only as vital to figuring out his higher highbrow undertaking. In Ahmed the thinker, Badiou's so much enjoyable and available play, translated into English the following for the 1st time, readers are brought to Badiou's philosophy via a theatrical travel de strength that has met with a lot good fortune in France.

Ahmed the thinker provides its comedian hero, the "treacherous servant" Ahmed, as a seductively trenchant thinker whilst it casts philosophy itself as a comic book functionality. The comedy unfolds as a sequence of classes, with each one "short play" or cartoon illuminating a unique Badiousian proposal. but Ahmed does greater than illustrate philosophical abstractions; he embodies and vivifies the theatrical and performative elements of philosophy, mobilizing a comic book strength that exposes the vacancy and pomp of the area. via his instance, the viewers is moved to a residing engagement with philosophy, researching in it the ability to damage throughout the limits of daily life.

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Additional resources for Ahmed the Philosopher: Thirty-Four Short Plays for Children and Everyone Else

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It is the question of the nature and limits of what has come to be known as a priori knowledge. The prime example of such knowledge for Descartes (who did not use the term ‘a priori’) is knowledge of the validity of a step in an argument. For example, I can see that from the proposition ‘p and q’ it follows that p. By way of explaining this as a basic operation of the natural light, Descartes would say that the relation between ‘p and q’ and ‘p’ is something that I perceive clearly and distinctly.

The existence of God guarantees those claims to knowledge which, by using his faculties to their greatest ability, Descartes will be naturally inclined to make. Two difficulties arise at this point, and were already pointed out to Descartes in the series of objections collected by Mersenne (see p. 40). The first is, how does Descartes account for the possibility of error? If God is no deceiver, why does he permit error in any form? The second is this: if the existence of God is needed to guarantee the judgements about the world which we would, using our faculties to their best measure, instinctively arrive at, then do we not need to be assured of God’s existence before we can guarantee that the ‘clear and distinct’ perceptions whereby that existence is proven do really have the authority which they appear to have?

It was rejected by Aquinas in his systematic exposition of the basis of Christian doctrine, but nevertheless belongs to a class of arguments others of which he was inclined to accept, and all of which derive their proof THE RISE OF MODERN PHILOSOPHY for the existence of God by way of the concept of a necessary being—a being whose essence involves existence. Put very simply, St Anselm’s argument is as follows. By ‘God’ I mean an entity than which no greater can be thought. Suppose that God, so defined, does not exist; I can nevertheless think that he exists.

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