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Alain Badiou, Ph.D., born in Rabat, Morocco in 1937, holds the Rene Descartes Chair at the European Graduate School EGS. Alain Badiou was a student at the École Normale Supérieure in the 1950s. He taught at the University of Paris VIII (Vincennes-Saint Denis) from 1969 until 1999, when he returned to ENS as the Chair of the philosophy department. He continues to teach a popular seminar at the Collège International de Philosophie, on topics ranging from the great 'antiphilosophers' (Saint-Paul, Nietzsche, Wittgenstein, Lacan) to the major conceptual innovations of the twentieth century. Much of Badiou's life has been shaped by his dedication to the consequences of the May 1968 revolt in Paris. Long a leading member of Union des jeunesses communistes de France (marxistes-léninistes), he remains with Sylvain Lazarus and Natacha Michel at the center of L'Organisation Politique, a post-party organization concerned with direct popular intervention in a wide range of issues (including immigration, labor, and housing). He is the author of several successful novels and plays as well as more than a dozen philosophical works.

Trained as a mathematician, Alain Badiou is one of the most original French philosophers today. Influenced by Plato, Georg Wilhelm Friedrich Hegel, Jacques Lacan and Gilles Deleuze, he is an outspoken critic of both the analytic as well as the postmodern schools of thoughts. His philosophy seeks to expose and make sense of the potential of radical innovation (revolution, invention, transfiguration) in every situation.

Unlike many of those schooled in the anti-humanist principles of Louise Pierre Althusser and Jacques Lacan , Alain Badiou has never been tempted to celebrate the apparent end of philosophy, to question the possibility of metaphysics, or to qualify the classical attributes of truth: rigor, clarity, and eternity.

As Alain Badiou explains in detail in his major work to date L'Etre et l'événement (1988), truths are militant processes which, beginning from a specific time and place within a situation, pursue the step-by-step transformation of that situation in line with new forms of broadly egalitarian principles. Only a pure commitment, one detached from any psychological, social, or 'objective' mediation, can qualify as the adequate vehicle for a truth, but reciprocally, only a properly universal truth qualifies as worthy of such a commitment. Only a truth can 'induce' the subject of a genuine commitment.

Badiou's most general goal can be described, then, as the effort to expose and make sense of the potential for profound, transformative innovation in any situation. Every such innovation can only begin with some sort of exceptional (though invariably ephemeral) break with the status quo, an 'event'. An event can occur at any time but not in just any place; an event will generally be located close to the edge of whatever qualifies as 'void' or indistinguishable in the situation, i.e. in that part of the situation where for literally fundamental reasons the prevailing forms of discernment and recognition cease to have any significant purchase. A truth then expands out of this 'evental site' (site événementiel) insofar as it elicits the militant conviction of certain individuals who develop the revolutionary implications of the event, and by doing so constitute themselves as the subjects of its truth. A subject is thus anyone carried by his or her fidelity to the consequences, as rigorous as they are haphazard, of an event, while a truth is nothing other than the cumulative collection of such post-evental consequences. The laborious, case-by-case application of these consequences will then serve to transform the entire way the situation organizes and represents itself, in keeping with the implications of the event.

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