د. هيا بنت علي النعي٠ي د. نـــــــادر كاظــــــــ٠د. ج٠ال ... - جا٠عة البحرين

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differences enabling a universal truth, but as a
result it entraps the subject in its truth/ideology.
Badiou went even further in theorising for this
enclosure when he said that Universalism
“requires the initiation of a subject divided in
itself,” (58) in the way we have summarised
earlier about the subjective division, admitting
here that the subject is left with nothing but the
event to face up to. It would either be granted
life through its continued fidelity to the event,
or it would be faced with death otherwise.
This is the ‘universal’ revolutionary ideology
that Badiou was weaving out of Paul!
Bibliography
1. Badiou, Alain. Infinite Thought: Truth And The Return To Philosophy, trans. Oliver Feltham,
and Justin Clemens, London/ New York: Continuum, 2005.
2. Badiou, Alain. Being and Event, trans. Oliver Feltham, London/ New York: Continuum,
2005.
3. Badiou, Alain. Ethics, trans. Peter Hallward, London/New York: Verso, 2001.
4. Badiou, Alain. The Foundation of Universalism, trans. Ray Brassier, Stanford: Stanford
University Press, 2003.
5. Zizek, Slovaj. The Ticklish Subject: The Absent Centre of Political Ontology, London/New
York: Verso, 1999.
6. Wilson, A. N. Paul: The Mind of The Apostle, London: Sinclair-Stevenson, 1997.
7. Vilenkin, N. Ya. Stories About Sets, trans. SCRIPTA TECHNICA, London/ New York:
Academic Press, 1968.
8. Taubes, J. The Political Theology of Paul, trans. Dana Hollander, Stanford: Stanford University
Press, 2003.
9. Gignac, A. “Taubes, Badiou, Agamben: Reception of Paul by Non-Christian Philosophers”
in Reading Romans with Contemporary Philosophers and Theologians, Ed. David W. Odell-
Scott, T & T Clark International, 2007.
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