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The article discusses Badiou’s reading of Paul. Although it would be easy to criticise it on the basis of its overly anachronistic character, I argue that there may be more to it. I present his reading and situate it in the framework of his wider philosophical oeuvre. Core issues are the ideas of anti-philosophy, subjectivity, the event, the fabulous, singularity, universalism, and love. I accentuate Badiou’s use of Paul as exemplary of a post- and anti-Nietzschean philosophical undertaking. Four critical points are raised against Badiou’s use of Paul: (1) a lack of historical appreciation of the type of religion Paul represents. Had Badiou acknowledged the Axial Age character of Paul’s religiosity, he could have strengthened his argument by undergirding it historically; (2) a problematic element of anti-Judaism relating to the juxtaposition of Pharisees with Pétainists; (3) although Paul may be seen to revolt against one particular type of particularism, it is difficult to see how one can possibly surmise that Paul’s worldview and the role he ascribes to Christ-adherents can evade the accusation of exemplifying another form of particularism; (4) throughout Badiou’s reading, there is a lack of lucidity in the use of concepts and in the ductus of the philosophical argument. At points, the argument borders mysticism and religious discourse. Artiklen giver en introduktion til den franske filosof Badious Paulus-læsning og placerer den i sammenhæng med hans øvrige filosofiske oeuvre. Jeg fremdrager en række centrale begreber i såvel hans Paulus-læsning som i hans filosofi generelt. Det gælder betoningen af det subjektive og subjektet, begivenheden, det fabuløse, det singulære, antifilosofi, universalisme og kærlighed. Jeg fremhæver Badious Paulus-læsning som udtryk for en post- og anti-nietzscheansk tænkning. Fire grundlæggende kritikpunkter kan rettes mod læsningen: 1) manglende sans for Paulus’ religionstype. Havde Badiou været bevidst om Paulus’ aksialreligiøse verdensforståelse, ville han dels have kunnet underbygge sin læsning historisk, dels have nuanceret forbindelsen til Nietzsche; 2) en antijudaisme hos Badiou udtrykt i sidestillingen mellem farisæere og pétainister; 3) mangel på forståelse i skelnen mellem singularitet og partikularisme for det paulinske verdenssyns partikularisme. Sans for Paulus’ aksialitet ville have åbnet Badious øjne for, at Paulus’ opgør med en type partikularisme ikke fjerner ham fra identitetsfiksering. Den transponeres i stedet fra en etnicitetsbaseret til en fideistisk grundet religion; 4) et uklarhedsproblem i Badious filosofi, som er essayistisk, fabulerende og ugennemsigtig i begrebsbrug og argumentationsgang. Derved forsynder den sig mod grundlæggende dyder i al filosofisk argumentation

Biblical Studies and Interpretation · Byzantine Studies and History · Historical, Religious, and Philosophical Studies · Philosophy

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