For me the major problem is one of diachronic ontology. I think that John Ó Maoilearca is on the right track in his attempt to temporalise Laruelle’s philosophy by importing Bergson’s multiple durations into it. Badiou sees the problem, and one of the uses of his “maoism” is to dialectise, and so to temporalise, his quasi-neoplatonic set theoretical ontology. For the moment we need both Laruelle and Badiou. In Badiou’s own terms Laruelle’s nonphilosophy alone is “too sceptical”, and Badiou’s scientistic maoism alone is “too pious”. This is why Laruelle seeks to incorporate quantum thinking (but he could just as fruitfully incorporated category theory), and Badiou  incorporates anti-philosophy.

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