In L’Immanence des vérités, Alain Badiou rewrites the Platonic allegory of the cave. As the book’s structure reveals, Badiou’s central claim is that truths are absolute, for they are constituted by the dialectic between finitude and infinity, the consequence of which lies in the creation of the œuvre. Although love is often affected by individual difference, family, money, and social norms, philosophy calls for a rupture with these instances of finitude, awakening us to the truth that love is open to the possibility of infinity embodied by contingent encounter, amorous declaration, and the faithful construction of the Two. Badiou calls for subjectivization of this possibility in the form of the amorous œuvre, through and beyond the Lacanian impasse of the sexual non-relationship. This article supplements Badiouian love with Lacanian psychoanalysis by developing five points. First, the binary framework “Lacanian finitude vs Badiouian infinity” can be misleading. Second, Badiou himself regards the unconscious and the analytic discourse as inscribed by the dialectic between finitude and infinity. Third, Lacan allows us to recognize that the œuvre and the waste are not opposed, but rather supplementary to each other. Fourth, for both Lacan and Badiou, love constitutes the interlacing of the non-relationship and the Two. Fifth, the Badiouian amorous absolute must deal with the real of the absolute as the fusional One and thus, can be supplemented by the Lacanian problematic of the sexual relationship in its fantasmatic form of the One. Based on these points, this article elaborates such concepts as the amorous labor, the dialectic between œuvre and waste, and the artisan of love.

在 L'Immanence des vérités 中，Alain Badiou 重写了柏拉图式的洞穴寓言。正如这本书的结构所揭示的那样，巴迪欧的中心主张是真理是绝对的，因为它们是由有限与无限之间的辩证法构成的，其结果在于创造了“uvre”。虽然爱情常常受到个体差异、家庭、金钱和社会规范的影响，但哲学呼吁与这些有限的实例决裂，唤醒我们一个真理，即爱情对无限的可能性持开放态度，体现在偶然的相遇、多情的宣言、以及二人的忠实建设。巴迪欧呼吁以多情的形式将这种可能性主观化，穿越并超越拉康式的非关系僵局。这篇文章通过发展五点来补充巴迪欧式的爱与拉康式的精神分析。首先，二元框架“拉康有限与巴迪欧无限”可能会产生误导。其次，巴迪欧本人认为无意识和分析话语是由有限与无限的辩证法铭刻的。第三，拉康让我们认识到“uvre”和“浪费”不是对立的，而是相辅相成的。第四，对于拉康和巴迪欧来说，爱构成了非关系与二的交织。第五，巴迪欧式的多情的绝对必须将绝对的真实作为融合的一体来处理，因此，可以补充拉康式的性关系问题，以其幻想的一体形式。基于以上几点，本文详细阐述了风情劳动、