Che l’attuale fase del capitalismo possa generare fenomeni di rivolta e di messa a fuoco e fiamme d'intere città è una possibilità molto concreta. Tuttavia, non necessariamente consequenziale come appare a Badiou.C’è ancora un ampio margine di spazio per la lotta sindacale, per quella politica e per quella sociale, prima della devastazione e delle barricate ed è l’indebolimento delle motivazioni profonde che animavano questo tipo di azioni umane che ha favorito l’espansione delle logiche del capitale. La rivolta è certamente possibile, ma non è l’unica strada praticabile. Inoltre, ritengo che il benessere materiale introdotto dal capitalismo, abbia determinato l’esplosione numerica di una nuova figura antropologica, quella dell’uomo-massa che ha una forte identificazione con il discorso del capitalista e che non riesce neanche ad immaginare un mondo in cui il consumo sia in qualche modo messo in discussione o ancora più tragicamente, sospeso.

2014

"An Onthology of the Revolution: Badiou with Deleuze and Lacan" The impressive force of Badiou"s philosophy resides in its capacity to directly question the connection between ontology and politics. According to Badiou, the autonomy of politics as a "generic procedure" cannot be disjoined from the mathematical formalisation of the relationship between One and multiplicity. Crucial to his concern has been the reference to both Deleuze and Lacan, who he assumes have accomplished two different traditions in twentieth-century French philosophy: "vitalist mysticism" and "mathematising idealism". It is in the second one, although in discontinuity with Lacan, to which Badiou sutures his project. The Lacanian concept of the "not-all", in its relation to the notion of singularity, is the theoretical tool which allows Badiou to shape his own thought in relation to both Deleuze and Lacan. According to Badiou, if the first did not escape the ontological identification of Being and the One, the second ended cancelling the radical contingency of the Subject. From his perspective the two failures are different outcomes of the same fundamental incapability of defining the ontological status of the event. Our hypothesis is that the two lines of thought sketched by Badiou in fact share precisely the problem which emerges in his philosophy with exemplary clarity: it is the problem of conceiving and recognising the eruption of the entirely new (the event) within the given ontological horizon, namely the problem of revolution. The transposition of this problem from the political field appears to be the ground of Badiou"s own mathematical ontology. The question posed by our essay is whether Badiou"s ontological-political stance-although representing it in its purity-is actually part of the problem that haunted most of French (political) thought during the last century.

Intervento alla giornata di studi "Alain Badiou. Il desiderio della filosofia", organizzata da Pierpaolo Cesaroni, Marco Ferrari e Giovanni Minozzi all'Università di Padova il 4 giugno 2018

Il tema del giudizio occupa un posto non secondario nell'elaborazione della filosofia di A. Badiou: per Badiou, soprattutto nell'ultimo grande saggio pubblicato nel 2006, Logique des mondes, la questione del giudizio deve essere affrontata dal punto di vista di una possibile fondazione topologica dell'apparire delle "verità", il che implica, secondo quanto afferma lo stesso filosofo francese, una severa critica del trascendentalismo kantiano e dell'affermazione della finitezza costitutiva dell'uomo.

Aut Aut, 2014

Published on the Italian review AUT AUT (363, 2014)

2023

Corso di Storia della Filosofia antica (LM): “La concezione di arithmos nel pensiero antico”. Lezione partecipata. Relazione: “ Il pensiero dei numeri. Alain Badiou lettore di Aristotele, Metaph. M” (Università Cattolica, Milano, 30-11-2023)

Il concetto di evento ha ricevuto, nell'ultimo fondamentale contributo di A. Badiou, una rilettura che ha importanti ricadute anche sulle riflessioni più propriamente politiche dell'autore.

2014

"An Onthology of the Revolution: Badiou with Deleuze and Lacan" The impressive force of Badiou"s philosophy resides in its capacity to directly question the connection between ontology and politics. According to Badiou, the autonomy of politics as a "generic procedure" cannot be disjoined from the mathematical formalisation of the relationship between One and multiplicity. Crucial to his concern has been the reference to both Deleuze and Lacan, who he assumes have accomplished two different traditions in twentieth-century French philosophy: "vitalist mysticism" and "mathematising idealism". It is in the second one, although in discontinuity with Lacan, to which Badiou sutures his project. The Lacanian concept of the "not-all", in its relation to the notion of singularity, is the theoretical tool which allows Badiou to shape his own thought in relation to both Deleuze and Lacan. According to Badiou, if the first did not escape the ontological identification of Being and the One, the second ended cancelling the radical contingency of the Subject. From his perspective the two failures are different outcomes of the same fundamental incapability of defining the ontological status of the event. Our hypothesis is that the two lines of thought sketched by Badiou in fact share precisely the problem which emerges in his philosophy with exemplary clarity: it is the problem of conceiving and recognising the eruption of the entirely new (the event) within the given ontological horizon, namely the problem of revolution. The transposition of this problem from the political field appears to be the ground of Badiou"s own mathematical ontology. The question posed by our essay is whether Badiou"s ontological-political stance-although representing it in its purity-is actually part of the problem that haunted most of French (political) thought during the last century.

Strategie di comunicazione e narrazione della ripartenza, a cura di A. Borgna, M.A. Ligios e G. Vanotti, Alessandria, Edizioni dell'Orso, 2024, pp. 169-194

The rediscovery of Classical Antiquity and the revival of Greek studies were two important events in Renaissance European culture, and, even though Italy is considered the cradle of Humanism, numerous promoters of studia Graecitatis flourished throughout Europe. Among them, the figure of Guillaume Budé stands out as the French pioneer of classical studies. First, I will provide an overview of Budé’s life and works, and a digression on Greek studies in Renaissance France. After that, I will discuss the lines of action Budé took in order to promote Greek in France (private teaching; public teaching; libraries and printing press), focusing especially on data obtainable from his Greco-Latin correspondence.