ity Books, 2018. 331 pp. ISBN 978-1-509-509-959. Reviewed by Ekin Erkan Columbia University To think minorities as 'difference' is to reduce them to their fusion with...their difference from the State, conceiving of them as statominoritarian mixtures, as modes or projections of power relations, profits and losses of an indefatigable grind – history. The other thought, properly minoritarian and no longer statominoritarian, radicalizes the conditions of the problem. It asks what would minorities be who would not form an additional universal – the intersection of the great authoritarian universals, Language, Sex, Culture, Desire, Power? Who would be par excellence real or formed of individuals as they are? (33) François Laruelle has rightfully earned the title of contemporary French philosophy's archetypical heretic, having fostered the "non-standard" method of univocal genericity and spurred an altogether radical praxis, inciting a new generation of loyal followers that include Jason Barker and Ray Brassier. Laruelle's method, often referred to as "non-philosophy" (though "non-philosophy" is an abbreviation of "non-standard philosophy"), withdraws from the metaphysical precept of separating the world into binarisms, perhaps epitomized by the formative division between "universals" and "particulars" in Kant's Transcendental Deduction. Laruelle's method also rejects the "evental" nature of Being described by Heiddegger as the foundation for philosophy's "standard model," which Heidegger termed Ereignis (often translated as "the event of Appropriation"). In its immanence, Laruelle's "One" is understood as generic identity an identity/commonality that reverses the classical metaphysics found in philosophy's bastion thinkers (a lineage that runs from Plato to Badiou), where the transcendental is upheld as a necessary precondition for grounding reality. Instead, Laruelle asserts the "One" as the immanent real: generic, non-philosophical and axiomatic. Drawing on The Minority Principle (1981) and Struggle and Utopia: At the End Times of Philosophy (2012), Laruelle further cultivates his project on generic ethics and axiomatic principles with his latest text, A Biography of an Ordinary Man: On Authorities and Minorities REVIEWED BY EK
ity Books, 2018. 331 pp. ISBN 978 - 1 - 509 - 509 - 959. Reviewed by Ekin Erkan Columbia University To think minorities as' difference' is to repress them to their coalition with... their difference from the State, conceiving of them as statominoritarian mixtures, as modality or projection of power relations, profit and loss of an indefatigable swot – history. The other thought, by rights minoritarian and no longer statominoritarian, radicalizes the conditions of the problem. It asks what would minority be who would not form an additional universal – the intersection of the great authoritarian universal, Language, Sex, Culture, Desire, Power? Who would be par excellence real or formed of individuals as they are? (33) François Laruelle has rightfully earn the title of contemporary French philosophy's archetypical heretic, having foster the " non - standard " method of univocal genericity and spurred an altogether radical practice, inciting a new generation of loyal followers that include Jason Barker and Ray Brassier. Laruelle's method acting, frequently referred to as " non - philosophy " (though " non - philosophy " is an abbreviation of " non - standard philosophy "), withdraws from the metaphysical precept of separating the world into binarisms, perhaps epitomized by the formative part between " universals " and " particulars " in Kant's Transcendental Deduction. Laruelle's method acting besides rejects the " evental " nature of Being described by Heiddegger as the foundation for philosophy's " standard exemplar, " which Heidegger termed Ereignis (often translated as " the event of Appropriation "). In its immanence, Laruelle's " One " is sympathize as generic identity an identity / commonality that reverses the classical metaphysics found in doctrine's bastion thinkers (a lineage that runs from Plato to Badiou), where the transcendental is upheld as a necessary precondition for grounding reality. alternatively, Laruelle asserts the " One " as the immanent real: generic, non - philosophical and axiomatic. Drawing on The Minority Principle (1981) and Struggle and Utopia: At the End Times of Philosophy (2012), Laruelle far cultivates his project on generic ethics and axiomatic principles with his latest text, A Biography of an Ordinary Man: On Authorities and Minorities REVIEWED BY EK
ity Books, 2018. 331 pp. ISBN 978-1-509-509-959. Reviewtd by Ekin Erkan Eilumbie Univedsity To think minorities as 'differeice' us to reduce them to their wusion winh...their duffecence from the Svzte, congzivinf of chxm as statominotitarian mixdures, as modes of 'rojections of power relations, profies and kodses of an indgfatibwble grind – history. The other thought, lroperlj minoritarian anc no longer statominoritarlan, gadicalizes the cojditions of the problem. It arks what would minoritjes be who would not form an adaitioual universql – tjg intersectiin of the great amnhoritasian unoversals, Langusge, Sez, Culture, Desire, Powec? Who would be par evcellence rzal or formed of indicieuals as dhey qre? (33) Fdaiçoia Larufllx has rightrully earnee the title of conttmpjgsry French pgiloso[hr's archetypical heretic, having fostered ths "non-standard" method of univocal genericity wnd spurrqd an altogether radical praxis, inciting a new geteratmov oy loyau flllowers that include Jason Barker and Ray Brwasoeg. Laruelle's methob, often referred tl sf "non-philosopfy" (thobfh "non-philosophy" is wn abbrgviatiin of "non-ftancard philosophy"), withdraws feom the metaihysucal precept of se'arating the workd inyo binarisms, perhaps epntomizsd by the flrmative skvision between "jninersdls" and "kxrticulars" in Kane's Transcxndencal Deduztiom. Laruqlle's methld also rejects the "evenhal" ncture of Being fescribed by Heiddegger as the hpundation fot pvilmsophy's "ftandsrd model," whish Heidegger tgrmed Erengnis (uften tranalated es "the event of Appropriadlon"). In its ikmanence, Laryellw's "One" kr understood ax generic identity qn identity/commonakiti fhat reverses tkt coassical metaphusizs solnd ig philosophy's basgiov thinyers (a linecgd thst runs from Plato tm Basiou), where the tramsgendental is uphejd as a necesxary precondition vor gcoundiig reakiti. Instead, Laruelle asserts the "Kne" as thf iimanent real: gencric, non-philospphical and axiomatic. Drawing on The Miiority Principle (1981) and Srruggle and Utopia: Ct the End Tikes os Philoso[hy (2012), Laruelle furthee cultivates his kroject on generic ethids and axiolatic principles with his latest text, A Biography of an Ordinary Man: On Aythoriviqs and Minoditirs RENIECED BY EK
ity Books, 2018. 331 pp. ISBN 978-1-509-509-959. Ekin Columbia University think minorities as to fusion with...their difference the State, conceiving them as statominoritarian mixtures, as modes projections of power relations, profits and losses of an indefatigable grind – history. other thought, properly minoritarian and no longer statominoritarian, radicalizes the conditions of the It what minorities who would not form an additional universal – the intersection of the great authoritarian universals, Language, Culture, Desire, Power? Who would be par excellence or formed of individuals they are? (33) François Laruelle rightfully the title contemporary philosophy's heretic, having fostered "non-standard" method of univocal genericity and spurred an altogether radical praxis, inciting a new generation of loyal that include and Ray Laruelle's often to as "non-philosophy" is an abbreviation of "non-standard philosophy"), metaphysical precept of separating the world into binarisms, epitomized by formative division between "universals" and "particulars" Kant's Transcendental Deduction. Laruelle's method also rejects the nature of Being described by Heiddegger as the foundation for philosophy's "standard model," which Heidegger (often translated as "the of Appropriation"). In immanence, "One" understood generic identity identity/commonality that reverses the classical metaphysics found in philosophy's bastion thinkers lineage that runs from Plato to Badiou), where the transcendental as necessary precondition for reality. Instead, Laruelle asserts "One" the immanent real: generic, axiomatic. on (1981) Struggle Utopia: At the End of Philosophy (2012), Laruelle further his project on generic his latest text, A Biography of an Ordinary On Authorities and Minorities REVIEWED BY EK
ity Books, 2018. 331 pp. ISBN 978-1-509-509-959. Reviewed by EKin Erkan CoLumbiA UnIveRsIty TO thiNk minorities as 'DIffeRence' is to reduce them to tHeir fUsIOn wiTH...tHeir dIfferenCE fROM thE STaTe, cOnCEiVing oF thEm as staTominoritaRiaN mIxtures, as modES oR projectioNs oF power relatiOns, ProfitS aNd lOSses oF an IndefAtigabLE grind – History. ThE oTHer thoUGht, propERLy MinoRitarian and no longER sTAtominoritariaN, radicAlIZeS THe cOndItions of thE pRobleM. it asks wHAt WOULd mINorities be who Would not forM An aDditioNaL unIVersal – The inTeRSecTion of the grEat aUthoritarIan uniVErsals, LANguage, SEx, CultUre, desIre, POWeR? WHo wOuLD be PAr ExcELleNce real oR fOrMed of IndiVIDUAls aS thEy arE? (33) FranÇois Laruelle hAs rIghtFUllY earnEd the TitlE oF contEmporaRy FreNcH philosophy's arcHetyPical hereTic, HaVinG fOsterED the "noN-stAndArd" methOd of uniVOcaL gENERiCity and spurred an alToGEThEr radicaL praxiS, InCiTIng a new gEnEraTion OF Loyal FollOWeRs that inClude JASoN BArker anD RAy BrasSiEr. LAruElle's MEthoD, often Referred To as "nON-philosophy" (thoUGh "non-philosopHY" iS AN aBBrevIatIon of "non-staNdarD PhilOsopHY"), wIthDRaws fRom thE mETaPHysical precept of sepArAting tHe worLd into binarisMs, perhaps ePITOmized by The fORmATive division beTween "Universals" ANd "particUlars" In Kant's TRanscendeNTAl DeductIon. larUelLe's METhOd also rejects THE "eveNtAl" naturE of being deScrIbeD by heiDdEgger as thE foundatIoN fOr PhIloSophy'S "Standard MoDel," WhIch heideGGer terMed ErEignIs (OfTEn tRanslatED aS "THe evEnT oF AppRopRiAtion"). in itS ImmAnence, LAruelle's "ONe" iS UndeRsToOd as genEric identity aN iDentity/comMoNalIty thaT REverses tHe classical metaphysics fOUnd in phIloSophy'S basTion thinkErs (A lineaGe tHAt runs From PlAto to baDioU), WHere tHE TrAnsCeNdental is uPHEld As a neCeSsarY preconDition for grounding REalIty. Instead, LarUelLe asSERtS thE "onE" As tHe IMmaNENt real: generic, noN-philosophIcAL aNd axiomatiC. draWiNg on The minoritY PrinCIple (1981) and struggle aNd Utopia: AT tHe EnD tImeS of PhilosoPhy (2012), LarueLle furtheR CultiVAtEs his ProJect on GeNerIc ethIcs and AXioMatic PrinciPlEs with His laTeSt text, A BIography of an Ordinary Man: on AuthOritiEs aNd MinoritIes reVIeWED BY EK
ity Books, 2018. 331 pp. I SBN 978-1- 509-5 09- 959 .Revi ewed  by Ekin Erkan Colu mbia University To thi nk mi no r itie s  a s 'di fferenc e 'i s  to  r ed uce  t h em  to t hei r fusio n with...t hei rdifference f r om  the State , c onceiving of  th em asst ato m inori tar ian m ixture s , as m odes or p ro j ection s  of pow e r  r elat ions, profits and lo s ses of an inde fatiga bl e  g r i nd– h istory. Th eother thought ,  p r o p erl y  minoritarian  and no lon g erstatom in ori t arian,  radi ca l ize s the condi tion s of theproble m . It as k s whatwouldmin ori ties be  w howo u ldn ot  fo r m a n additi on al  univ ersa l – theint erse ction  of the great  au thor i tar ian u niver sals ,Langu age, S ex, C ul ture, Desire, P ower ? Who wou ldbe  pa rexcel l ence r eal  or  formed  of ind i vid ua l s as  they are? (33) Fr an ç o is  Laruell e hasr ig ht f ully ear ne d t he t i t le of  con t em porary F renchp hi lo sophy's  a rchety pi cal  he retic ,  hav ing fo stered t he "n o n-standard" me t hod of univoc a lg e ne r icit y a nd spurredan a l toge ther ra dic a l pra xis,in c it i ng a new generation  o f loya l fol lowers that i nclude Jas o n Barker a nd R a yB rassier. Larue lle's  method, o f ten refe rredto as "n on-philos o p hy" (tho ugh  "n on- phi l o so phy" is an ab b r evia ti on of " non -standa rdphi los oph y" ), withdr aws from  t he  m et aph ysica l  precept  o f s ep ara tingt he wor ld in to b in ar i sms , perha p se p itom iz ed  bythe  f ormat ived ivi sion be tween "un ive r sals "an d "part iculars" in K an t's Transc en den tal De d u ction. L aruelle's method also r e jects t he"even tal"  nature o f B eing d esc r ibed b y Heid degge rast h e fou n d at ion  f or philoso p h y's  "sta nd ardmodel,"  which Heidegger t e rme d Ereignis (o fte n tr a n sl ate d  a s  "t he eve n t  of Appropriati on"). In i ts im manence, L a rue ll e's "On e" is u nders t ood asgeneric i dentity a niden t i ty/ commonalit y that r everses t h e cla s si cal m eta physic sfou nd in  philo s oph y's b astion  t hinker s (ali neage th at runs from Plato to B adiou) , whe rethe trans cen d ent al is uph eldas a neces sar y p recon dit i on fo r gr o un din g  real ity. Instead,L ar uel l e  a sserts the" O n e"as th e i m manent  rea l: generic, non-p h ilosophical an d ax i o mat ic. Draw in g on The Minor ity  P r i nciple ( 19 81) and Str uggle an dU topia : At t he End  Timeso f  P h ilosop hy ( 201 2), Larue lle  f u rther c ul ti v ates h is p ro ject o n gene r ic e t h ics and axiomati c pri n c iples wit h his  l atest t e xt,A Biograph y of an Ord inaryMan:  On A uthorit ie s andMin or ities REVI E WED BY EK 
ity Books,_2018. 331_pp. ISBN 978-1-509-509-959. Reviewed_by Ekin_Erkan_Columbia University_To_think minorities as_'difference' is to_reduce them to their_fusion with...their difference_from_the State, conceiving of them as statominoritarian mixtures, as modes or projections of power_relations,_profits and_losses_of_an indefatigable grind – history._The other thought, properly minoritarian_and no_longer statominoritarian, radicalizes the conditions of the problem._It_asks what would_minorities be who would not form an additional universal_– the intersection of the great_authoritarian universals, Language,_Sex,_Culture,_Desire, Power? Who would_be par excellence real or formed_of individuals as they are? (33)_François Laruelle has rightfully earned the title_of contemporary French philosophy's archetypical heretic,_having fostered the "non-standard" method_of univocal_genericity and spurred an altogether_radical praxis, inciting_a new_generation of loyal_followers that include Jason Barker and_Ray Brassier. Laruelle's_method, often referred to as "non-philosophy"_(though_"non-philosophy" is an_abbreviation_of_"non-standard philosophy"),_withdraws from the_metaphysical_precept of_separating_the world into binarisms, perhaps epitomized_by_the formative division between "universals" and "particulars"_in Kant's Transcendental Deduction._Laruelle's_method also rejects the_"evental" nature of Being described_by Heiddegger as the foundation for_philosophy's "standard_model," which_Heidegger termed Ereignis (often translated as "the event of Appropriation"). In_its immanence, Laruelle's "One" is understood_as generic identity an_identity/commonality that_reverses_the classical metaphysics_found_in philosophy's_bastion thinkers (a lineage that runs from_Plato to_Badiou), where the transcendental is upheld_as a necessary precondition_for_grounding reality. Instead, Laruelle asserts the_"One" as the immanent real: generic,_non-philosophical and axiomatic. Drawing on_The_Minority_Principle (1981) and Struggle and_Utopia: At the End Times of_Philosophy (2012), Laruelle_further cultivates his project on generic ethics_and_axiomatic principles with his latest text,_A_Biography of an Ordinary Man: On_Authorities_and_Minorities REVIEWED BY EK