In brief story of the salt mine (see here), everybody has their “duty” to perform.
That is, we are all fellow laborers here, each facing roughly the same dangers – say, of injury, imminent collapse, flooding, or monoxide poisoning – despite our differing tasks. As such, we each have our own relatively unique experience and perspective in the mining business, though with much overlap.
Francois Laruelle, for instance, is self-described as “a miner rather than a surveyor” (Anti-Badiou, xl). Thus, Badiou is named as the “surveyor” in question.
We find this to be true also by way of Badiou’s own auto-biographical references (see here):
There are two periods in the history of my rupture with the official Left.
The last, well known, is May 68 and its continuation. The other, less known, more secret and so even more active. In 1960 there was a general strike in Belgium. I will not give the details. I was sent to cover this strike as a journalist – I was often a journalist, I have written, it seems to me, hundreds of articles, maybe thousands. I met mine workers on strike. They have reorganized the entire social life of the country, by constructing a sort of new popular legitimacy. They have even edited a new money. I assisted at their assemblies, I spoke with them. And I was from then on convinced, up till this day I am speaking to you, that philosophy is on that side. “On that side” is not a social determination. It means: on the side of what is spoken or pronounced there, on the side of this obscure part of common humanity. On the side of equality.
The abstract maxim of philosophy is necessarily absolute equality. After my experience of mine workers strike in Belgium, I have give a philosophical order to myself : “transform the notion of truth in such a way that it obeys the equalitarian maxim, this is why I gave the truth three attributes:
1) It depends on an irruption, and not on a structure. Any truth is new, this will be the doctrine of the event.
2) All truth is universal, in a radical sense, the anonymous equalitarian for-all, the pure for-all, constitutes it in its being, this will be its genericity.
3) A truth constitutes its subject, and not the inverse, this will be its militant dimension.
All that, in a still total obscurity, is at work when I meet in 1960 the Belgium mine Workers.
Yes, all that in a still total obscurity indeed. Badiou’s philosophy began as it were with a simple DIALOGUE with mine workers, but he has since eliminated that which sparked his genius. Laruelle, too, tirades at length against this critical dialogical element, as well as against the mathematical Master. It is this element of dialogue which I seek to re-open in the unfolding of non-violence. We’ve met many people here, and we too have interviewed them closely through our extensive reading. Let us see , briefly,what they have to say.
Of course, we first pick up the trope from Novalis. Consider the excerpt from The Cambridge History of Literary Criticism: Volume 5, Romanticism, page 132:
There’s that inheritance by Freud, Jung, and psychoanalysis generally, carried on through to Lacan. He himself might be considered a guard, a gate-keeper watching over the unconscious. “The Name-of-the-Father” of course still reads the dusty, mostly unreadable sign above the entrance to this particular mine shaft — clearly nobody has bothered to replace it for years. Just give him a wave as you enter each morning; he is a peculiar fellow.