François Laruelle, born in 1937, French, inventive philosopher of the concept of Not-philosophy . Aggregate of philosophy, Doctor d' État, it made its first years of teaching, with Arras, Paris and, in Hypokhâgne, with Enghien. It founded and directed two reviews (Why not philosophy? , 1983-1985, and the philosophical Decision, 1987-1989), a series (“the philosophical Invention”, with the Editions Sapwood) and the “Library of not-philosophy” (since 1995, with the Editions Kimé). He teaches with the Université of Paris X (Nanterre) and with the international Collège of philosophy.

a thought nothing-that human

With François Laruelle, it becomes again possible d'" inventer" in philosophy, " pour" philosophy, according to a posture resolutely not - philosophical. Briefly let us recall the genesis of an exceptional thought, in its double dynamics of invention (philosophical) and discovered (scientist, not-philosophical).

The discovery of the thought " in-Un" or human thought at Laruelle was carried out in three stages indicated by " Philosophy I, II, III" who correspond to changes and corrections in the direction of an increasing autonomy of the thought " in-Un" compared to philosophy. The problems of the Individual and the Multiplicities, relayed recently by that of the Man and Abroad, ensure continuity. " I" philosophy; start truly with textual Machines (1976). Laruelle is pressed on a quadrangle: Nietzsche, Heidegger, Deleuze and Derrida (either the contemporary philosophy of the " différences"), whose it exacerbates and crosses the various modes in a " syntax généralisée" to try to reverse the report/ratio of the Authorities and the Minorities. But the paradigm of the Difference resticks with universal and an authority increasingly stronger, that of the " Philosophie". It is it, very whole (and either only metaphysics and its misadventures), whom it was necessary to thwart in a second phase and to indicate like the Authority par excellence, since a thought necessarily " non-philosophique" whose bases were then rather required side of science.

The strong point of this second cut was the identification of the " Principle of Suffisante" Philosophy; : a principle more fundamental than the principle of reason and by which philosophy is claimed Co-extensive with Reality (by excluding only not-philosophical Reality or non-philosophable, one). In a biography of the ordinary man (1985) or Philosophy and Not-Philosophy (1989), Laruelle reintroduces the terms of One or Identity in the thought, facing the risks of incomprehension which the metaphysical load of these concepts makes plane. One in-such an amount of-that One, Reality-like-A or l'" immanence radicale" correspond according to Laruelle to a posture of the scientific type, one Vision-in-A " antérieure" with the car-position and the philosophical Decision. Philosophy always proceeds by division/synthesis, it decides of a fundamental distinction of which it is made the solution, single and unit, masking by-there it is basically this decision. Contrary, science is credited with a thought which usually philosophy refuses to him, a knowledge immanent but not circular of Reality (as given), opaque resident with the Logos philosophical. Laruelle names then Science () one or " Non-Philosophie" this " science transcendantale" purely theoretical. Of course it does not aim one directly but, proceeding of him or from him (and that unilaterally, in a nonreversible way), not described the not-thetic rules of objectivity of (not) the One. This one is not Reality but its reflection, without being still the World (including the " World of Sophie" : philosophy) qualified rather not (- One) to mark its natural resistance to the One. However, it is starting from the project to constitute Science first like " science of the philosophie" , that a last philosophical resistance is interview, at the point to call into question the particular affinity of the science and of vision-in-A.

Indeed if " Science (of) one " could and was get along like " Science-with-cause-in-the Un" , a " Science of the philosophie" on the other hand could only maintain the illusion a objectivation where the philosophy does not intervene, actually, which as occasion and of material. One of the stakes of this correction is the distinction, more rigorous before than, between one real and one transcendantal, the real cause of-last-authority and the immanence suitable for the " Subject (of) the pensée" , clone of Reality-A. In his Principles of Not-Philosophy (1996), François Laruelle proposes a " then; Unified theory of science and the philosophie". Not that the unified Theory cannot preserve the name of " Science première" , but science taken overall cannot any more be credited with an unspecified privilege to the glance of the One and of its knowledge immanent. After metaphysics (Philosophy I) and very whole philosophy (Philosophy II), it is now all the discursive field like such (Philosophy III: philosophy + science) which is unilateralized, to some extent mortgaged. Laruelle revisits thus the fields of the social sciences (Theory from Abroad), of the policy (Introduction to the Not-Marxism), of ethics (Ethical from Abroad), of the religion (Christ future), by making " tourner" these disciplines around the Man and either the Man around those. For as much it is not a question of a revolution, but in the language of Laruelle of a " dualysation" (from the Man-in-nobody) of the philosophical culture. (DM)

Works

Philosophy I:

Phenomenon and difference. Test on the ontology of Ravaisson , Paris, Kincksieck, 1971.

textual Machines. Déconstruction and libido of writing , Paris, Threshold, 1976.

Nietzsche against Heidegger. Theses for a policy nietzschéenne , Paris, Payot, 1977.

decline of the writing , Paris, Sapwood-Flammarion, 1977.

Beyond the principle of being able , Paris, Payot, 1978.

Philosophy II:

the principle of minority , Paris, Montaigne1981 Sapwood

Why not philosophy? (I: Descartes, finished mission, impossible return; II: Crimes of the history of philosophy; III: Philosophical decision theory; IV: The philosopher without qualities; V: The mystic, practice, the ordinary one; VI: Metaphysics of the future), Paris, Books published by the author, 1983-1985.

a biography of the ordinary man. Authorities and Minorities , Paris, PUF, 1985.

philosophies of the difference. Introduction criticizes , Paris, PUF, 1986.

Philosophy and not-philosophy , Liege-Brussels, Mardaga, 1989.

As a One. The " not-philosophy " explained to the philosophers , Paris, Sapwood, 1991.

Theory of the identities. Generalized Fractality and artificial philosophy , Paris, PUF, 1992.

Philosophy III:

Theory from Abroad. Social science , democracy, not-psychoanalysis, Paris, Kimé, 1995.

Principles of not-philosophy , Paris, PUF, 1996.

the assumption non-borgésienne. Test on the book and the library (in German), Stuttgart, Jutta Legueil, 1997.

Ethical from Abroad , Paris, Kimé, 2000.

Introduction to the Not-Marxism , Paris, PUF, 2000.

Philosophy IV:

Christ future, a lesson of heresy , Paris, Exiles, 2002.

the ultimate honor intellectuals , Paris, Textual, 2003.

the Fight and Utopia at the end of philosophical times , Paris, Kimé, 2004.

Mystical not-philosophical with the use of the contemporaries , Paris, Kimé, 2007.

External bonds

• Site devoted to not-philosophy
• Non-philosophie.com
• ONPhI