Applied to education, Alain Badiou’s work on ethics fundamentally challenges a dominant contemporary vision of education as a sophist’s affair (Bartlett, 2011; and as detailed in the North American context, see den Heyer, 2009a). This is a kind of education marked, first, by what A. J Bartlett explores as the ‘sophistic end (of preparing the youth with ‘skills’ to make their way in the state),’ second by ‘sophistic practice (which treats education as a commodity to be exchanged for other goods)’ and, finally, by sophistical ‘theory […] exemplified in the “democratic” relativism of Protagoras’s maxim that “man is the measure of all things”’ (Bartlett, 2011, p. 37). In contrast, Badiou affirms a life and an education by “truths” born of our ontological relationship to the “void”-set axiomatically contained, as Badiou applies set-theory, to all humanly constructed situations or set ups. Regardless of one’s social position, reputation, or usefulness to the state, we are all equidistance to the void. Encountering the void, ripping our tissues of knowledge or “opinion,” we encounter an “event” as that opportunity for “truth procedures” to articulate what will have been absurd not to have believed (an ethics in the tense of the future anterior, see den Heyer, 2009b; Gibson, 2006): “[A]s with anything that constitutes an event, worlds are turned upside down, neuroses engendered, terrible beauties are born and education departments are forced to confront something that they are professionally required to find incomprehensible, namely, the desire to be educated, as something over and above the development of a specialist-knowledge, vocational competence, or the vague promotion of currently venerated ‘values’ “(Cooke, 2013, p. 3).
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