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1
Prushkovska, Anastasiia. "Conception of a man in Bataille’s anthropology of chance." Grani 23, no. 6-7 (August 30, 2020): 75–83. http://dx.doi.org/10.15421/172067.
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The purpose of this article is to present the conceptшщт of G. Bataille’s philosophy (the anthropology of chance) through the analysis of the nature of concept of «chance» and its relation to the conception of a man in the «ontologies of negativity» of M. Heidegger, J.-P. Sartre and A. Kojève. Theoretical basis. The author defines Bataille's anthropology as anthropology of chance based on its comparison with the ontologies of negativity of the twentieth century. Scientific novelty. The author presents the anthropological concept of G. Bataille, in which a person is understood as a "chance". The author introduces the concept of "anthropology of chance" as a replacement for the classical metaphysical concept of a person and as an alternative to understanding a person in the ontologies of negativity of the twentieth century. Results. It has been established that G. Bataille grouds his understanding of a man in contravention of the subject in classic paradigm. On the place of concepts that have been defining a traditional comprehension of human place in the world, like God, rationality or productivity, Bataille places chance. At the same time, the author highlights the difference between Bataille's anthropology and the “ontologies of negativity” of the twentieth century, built around the concepts of impersonal being (M. Heidegger) or nothing (J.-P. Sartre). The essence of the concept of chance are defined to be openness and meeting with the Other (Autrui) and the other (Autre). It is shown that Bataille’s person-chance consists has a contingent nature and defined through the instability of his place in the universe and society. Community has been identified as a key concept in defining the specifics of the “anthropology of chance”. It might be reached by the subject mystical, erotic and poetic experience. Conclusion. The main difference between the human model proposed by Bataille and existentialism is revealed. Man is described by Bataille not as a creative self isolated in himself, but as “imperfection” opened to another. The Other in this paradigm turns out to be a condition, not a limit of freedom. In Bataille's Inner Experience, man appears as a wound through which it is possible to create a message. Thus, Bataille's concept of a person as a chance becomes a springboard for the emergence of an understanding of the heterogeneous contingent subject in modern philosophy.
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Chagnon, Louis. "1916 ou l’année de rupture en matière d’utilisation de l’arme aérienne." Revue Historique des Armées 242, no. 1 (January 1, 2006): 36–47. http://dx.doi.org/10.3917/rha.242.0036.
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L’année 1916 fut une année charnière dans l’histoire de l’aviation militaire dans le sens où celle-ci s’imposa comme une arme essentielle dans la préparation et l’exécution des offensives terrestres. La bataille de Verdun fut la première bataille qui commença par une lutte pour la supériorité aérienne. Cette importance du facteur aérien fut intégrée par les alliés et appliquée lors de la bataille de la Somme. Depuis, le combat pour acquérir la maîtrise de l’air est devenu le gage indispensable de la victoire dans les batailles terrestres.
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Déruelle, Aude. "Galerie des Batailles et histoire-bataille." Romantisme 169, no. 3 (2015): 55. http://dx.doi.org/10.3917/rom.169.0055.
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De Leeuw, Ursula. "'A kiss is the beginning of cannibalism'." Exchanges: The Interdisciplinary Research Journal 7, no. 2 (January 30, 2020): 215–28. http://dx.doi.org/10.31273/eirj.v7i2.463.
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In this article, I will put Julia Ducournau’s 2016 coming-of-age horror film Raw in dialogue with Georges Bataille’s general economic theory of transgression. The Bataillean saying ‘a kiss is the beginning of cannibalism’ is taken literally by Raw’s protagonist Justine, as she explores her sexuality while simultaneously acquiring a taste for human flesh. I will begin by mapping the interplay between the transgressions of Raw and Bataille’s general economy, moving forward to Raw’s treatment of transgression as it both converges and diverges with Bataille’s notion of sacrifice. While the film ultimately displays the pitfalls of transgression, I will conclude by evaluating how the role of eroticism in Raw illustrates the enduring importance of transgression for Bataille; as an immediate, sacred moment of inner experience in which the self luxuriates in its own death.
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Brennan, Eugene. "The Politics of Religious Fervour: New Considerations on Georges Bataille and Religion." Theory, Culture & Society 35, no. 4-5 (July 28, 2017): 217–31. http://dx.doi.org/10.1177/0263276417719325.
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The recent publication of a new translation of On Nietzsche invites renewed consideration of one of Georges Bataille’s most intriguing and complex texts. This work was originally situated within La Somme athéologique, Bataille’s unfinished project for a set of texts exploring the paradoxes of religious atheism. These texts are often consumed with a religious fervour and seem far from the explicitly political considerations of Bataille’s anti-fascist texts in the 1930s, or from the more measured analytical tone of The Accursed Share. However, as some critics have suggested, these texts have a political significance of their own. This review essay will thus consider the tensions between Bataillean perspectives which put more weight on either the ‘political’ or the ‘religious’ as modes of analysis. It begins with an analysis of On Nietzsche before moving to a broader thematic discussion of religion in several recently published texts related to Bataille. The central question posed in the latter half of the article is the following: how can Bataille’s thought be deployed to theorize the religiosity of contemporary capitalism?
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Meiches, Benjamin. "Wars of excess: Georges Bataille, solar economy, and the accident in the age of precision war." Security Dialogue 51, no. 2-3 (December 9, 2019): 268–84. http://dx.doi.org/10.1177/0967010619887845.
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Both classical and critical studies of warfare often comment on the relationship between war and excess. However, even in richly theoretical work, this connection is unanalyzed. This article focuses on the link between excess and war, and seeks to deepen our understanding of why excess reappears so frequently in the study of armed conflict and security studies. Specifically, the article turns to the work of Georges Bataille, an overlooked figure in the critical tradition, who extensively theorized linkages between excess and war. In Bataille’s thought, excess is a key term for explicating the design, mobilization, and transformation of war. Moreover, Bataille sees the exposure to excess as playing a key part in social attachments to violence and armed conflict. The article unpacks how Bataille theorizes excess and applies his insights to the context of precision warfare. Using the case of the accident in the era of precision war, it reveals how Bataille anticipates many of the dynamics that structure late warfare through his understanding of excess. The article concludes by describing how Bataille’s vision of excess would challenge critical war and security studies literatures in relation to the problems of war experience, relationships to death, and scholarship.
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Fifield, Peter. "“Accursed Progenitor!” and Georges Bataille." Samuel Beckett Today / Aujourd'hui 22, no. 1 (October 1, 2010): 107–21. http://dx.doi.org/10.1163/18757405-022001008.
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This article compares elements of Georges Bataille's (1928) with Beckett's (1957) and (1958), arguing for a possible influence. Focussing on the figure of Hamm, the paper traces the congruence with two published descriptions of Bataille's father. This includes comparison of manuscript precursors to and a description of Beckett's encounters with Bataille and his work.
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Volkova, Victoria A., and Albina R. Ishniyazova. "The Concept of Sovereignty and the Notion of Freedom in the Philosophy of F. Nietzsche and G. Bataille." Общество: философия, история, культура, no. 5 (May 21, 2025): 42–49. https://doi.org/10.24158/fik.2025.5.4.
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The article examines the concept of sovereignty in the framework of the philosophical dialogue between Frie-drich Nietzsche and Georges Bataille, focusing on issues related to individual freedom and critiques of moral and social norms. An attempt is made to identify the features of the paradoxical thinking of F. Nietzsche and J. Bataille, who embodied in their work the synesthesia of philosophy, literature, irony and play. The concept of sovereignty in the works of Nietzsche and Bataille is compared. The study demonstrates that both Nietzsche and Bataille propose alternative paradigms for understanding freedom, emphasizing the significance of per-sonal choice and self-expression amid moral constraints and prohibitions imposed by society. The novelty of this study lies in unveiling modern scholarly evaluative judgments concerning the specificity and value of Nie-tzsche’s and Bataille’s literary styles as integral components of their philosophical oeuvre.
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Olson, Carl. "Eroticism, violence, and sacrifice: A postmodern theory of religion and ritual." Method & Theory in the Study of Religion 6, no. 1-4 (1994): 231–50. http://dx.doi.org/10.1163/157006894x00127.
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AbstractA fascinating and controversial theory of religion and ritual is offered by Georges Bataille, an influential French postmodern thinker and writer In his collected works he suggests that religion, which he identifies with the sacred, can best be understood by the interconnections and workings of eroticism, violence, and sacrifice. The key to understanding Bataille's theory is to focus on his concept of eroticism, which was one of his life-long obsessions. According to Bataille, a common feature of eroticism, sacrifice, and religion is violence which represents a danger to overflow at anytime. If eroticism opens the way to death, sacrifice effects it. Unable to reject violence, Bataille maintained that human beings practice both internal and external forms of violence in sacrifice. And because the love object of a sexual encounter and the victim of a sacrifice are stripped of their identity in these respective activities, there is an intimate connection between eroticism and sacrifice. Due to the fact that Bataille does not use ample examples from various religions to support his theory, this paper tests his ideas by applying them to the Sun Dance of the Sioux. This dramatic form of sacrifice enables one to recognize the many deficiencies of Bataille's theory.
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Lechte, John. "Bataille: Image and Victim." Theory, Culture & Society 38, no. 4 (February 8, 2021): 3–22. http://dx.doi.org/10.1177/0263276420986618.
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This article aims to reveal aspects of the relation between the image and the victim in Georges Bataille’s writing, certainly as this applies to writings on art, but more particularly as it applies to Bataille’s relation to the victim of torture in the photographs of Chinese lingchi punishment, which entails physical dismemberment. It will be shown that Bataille does not have a ‘media specific’ approach to the image but reflects Sartre’s notion of the image. Critiques of Bataille’s relation to the lingchi photos will be addressed (notably that of Hollywood), so as to clarify what is at stake in the relation between image and victim.
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Bataille, Georges. "Definition of Heterology." Theory, Culture & Society 35, no. 4-5 (September 2018): 29–40. http://dx.doi.org/10.1177/0263276418790349.
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In this text, Bataille clarifies his idea of the ‘excluded part’, i.e. that which is left behind by science. Bataille seeks to create an approach that would challenge the abstracted method of science, which presents the world as idealized and homogeneous. The aim of Bataille’s ‘science of the heterogeneous’ is to shed light on the unproductive expenditure of life, which moves between the sacred and the unclean. In pursuing this, he debunks the common idea that what is profane is already impure and vice versa. This text is notable for the new vocabulary that Bataille introduces in order to define heterology. Terms like heterodoxy, agiology and scatology rehabilitate the ideas of the unclean and the profane by structuring them in a new discourse, in which the excluded part is taken as the foundation for the new science of the impossible. Finally, the text shows how Bataille articulates this new science through providing examples largely from the study of religion and psychoanalysis.
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Jean-Paul Delahaye. "Une bataille sans bataille." Bulletin 1024, no. 24 (November 2024): 207–10. https://doi.org/10.48556/sif.1024.24.207.
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Turvey, Malcolm. "Bataille and Eisenstein: In Defense of Michelson's View." October, no. 189 (2024): 169–88. http://dx.doi.org/10.1162/octo_a_00528.
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Abstract In October 188's “Visceral Economies, Queer Dialectics: Eisenstein Meets Bataille,” Elena Vogman argues that there is an “affinity” between Sergei Eisenstein's and Georges Bataille's views, thereby contesting Annette Michelson's verdict that any similarities between them are “superficial.” This article contends that Michelson is right, and that Vogman provides no evidence of an affinity between Eisenstein's and Bataille's thinking. In doing so, I defend the important methodological principle, exemplified by Michelson's work, that theory should not be applied, top down and a priori, to art as if it were mere grist for the theory mill. Eisenstein was a deeply original thinker and filmmaker, and while he might have shared some of Bataille's interests, he did so for reasons antithetical to Bataille's. His work should not, therefore, be appropriated by what Michelson called the “veritable Bataille industry … [that] has proliferated to the point of generating a grille through which the reading of the Eisensteinian text is now proposed.”
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Galletti, Marina, and Roy Boyne. "Heterology or ‘The Science of the Excluded Part’: An Introduction." Theory, Culture & Society 35, no. 4-5 (September 2018): 3–27. http://dx.doi.org/10.1177/0263276418790358.
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The text introduces the special issue on Georges Bataille and his idea of heterology. The editors, Marina Galletti and Roy Boyne, immediately point out the novelty of Bataille’s heterology, both in the academic and political contexts of the 1920s and the present day. It is suggested that Bataille’s heterology is neither a technical-philosophical notion nor a definitive concept. Rather, heterology represents the challenge of the illicit parts of our human existence to any constituted power that proclaims itself as hierarchical, authoritarian, absolute order. Heterology is the revolt of the excluded part – which Bataille sees mainly in the hidden parts of our human body – against a world made up by idealised abstractions. The different sections of the introduction illustrate how Bataille makes heterology operate as a critical and disruptive dispositive in all fields of our knowledge: art, politics, philosophy, economy. This emphasis is also to be found in the various contributions to the special issue, which are briefly discussed in the introduction. Finally, the reader is introduced to the dimension of the ‘completely other’ that Bataille’s heterology opens up and leaves incomplete, as if it were an excluded part that constantly escapes from all human efforts to grasp it firmly.
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Manghani, Sunil. "Barthes/Bataille: The Writing of Neutral Economy." Theory, Culture & Society 35, no. 4-5 (May 4, 2018): 193–215. http://dx.doi.org/10.1177/0263276418769998.
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By his own admission, Roland Barthes was seemingly remiss in not placing Georges Bataille within his account of ‘zero degree’ writing. This article draws inference from this fact, but specifically examines commonalities between Bataille’s heterology and Barthes’ late project on the Neutral (in which reference to ‘zero degree’ is again raised). The article works through Barthes’ two key articles on Bataille, ‘The Metaphor of the Eye’ and ‘Outcomes of the Text’, and also considers Bataille’s statement on informe, a concept that can be said to resonate with Barthes’ use of the Neutral. Neither term refers to specific ‘forms’, but rather an ‘operation’ of writing, as a means of undoing knowledge without its disavowal. An account is given of the commonalities of Bataille’s ‘general economy’ and what might be termed Barthes’ Neutral economy. Emphasis is placed upon their practice of writing as ethical responses in the ‘preparations’ of knowledge: to be judicious to what forms in and around knowledge, allowing as much for pauses as the possibilities of thought.
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Golubeva, Anastasia. "Is the Social Contract a Sacrifice? Georges Bataille and the Critique of Leviathan." Sociology of Power 36, no. 2 (July 22, 2024): 97–112. http://dx.doi.org/10.22394/2074-0492-2024-2-97-112.
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This article examines the critique of social contract theory in Thomas Hobbes' Leviathan through the lens of Georges Bataille's notion of sacrifice. Bataille and Hobbes share several key motifs, including death, violence and sovereignty. However, they interpret these motifs in different ways. Hobbes rationalises these concepts by introducing the concept of the social contract, whereby individuals relinquish their freedom in exchange for security. For him, the state is a means of protecting people’s lives through rational submission to the social contract. In contrast, Bataille emphasises the role of the irrational and the sacred, viewing them as a means of liberation from the fear of death, the material world and domination. Sacrifice plays a pivotal role in Bataille's philosophy, serving as a conduit to the sacred and a unifying force within communities through shared experiences of loss and sacrifice. Nevertheless, he acknowledges that over time, the significance of sacrifice has increased in terms of utilitarian value, while its intrinsic value as an act of gratuitous giving for the sake of affirming the "fertility of life" has diminished. Hobbes's social contract can be presented in basic terms as the sacrifice of a good for the sake of exchanging it for another good. This is exemplified by the exchange of the right to liberty for protection from the sovereign. For both Hobbes and Bataille, the fear of death is the rationale behind the relinquishment of freedom and the introduction of prohibitions. But Bataille, unlike Hobbes, proposes to build society not on the fear of death, but on overcoming this fear and sovereign rejection - the rejection of both one's freedom and the transfer of it to someone else. Thus, reading Leviathan through Bataille's logic helps to debunk the image of the sovereign as a mortal god and omnipotent protector.
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Golubeva, Anastasia. "Is the Social Contract a Sacrifice? Georges Bataille and the Critique of Leviathan." Sociology of Power 36, no. 2 (June 7, 2024): 97–112. https://doi.org/10.22394/2074-0492-2024-2-97-112.
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This article examines the critique of social contract theory in Thomas Hobbes' Leviathan through the lens of Georges Bataille's notion of sacrifice. Bataille and Hobbes share several key motifs, including death, violence and sovereignty. However, they interpret these motifs in different ways. Hobbes rationalises these concepts by introducing the concept of the social contract, whereby individuals relinquish their freedom in exchange for security. For him, the state is a means of protecting people's lives through rational submission to the social contract. In contrast, Bataille emphasises the role of the irrational and the sacred, viewing them as a means of liberation from the fear of death, the material world and domination. Sacrifice plays a pivotal role in Bataille's philosophy, serving as a conduit to the sacred and a unifying force within communities through shared experiences of loss and sacrifice. Nevertheless, he acknowledges that over time, the significance of sacrifice has increased in terms of utilitarian value, while its intrinsic value as an act of gratuitous giving for the sake of affirming the "fertility of life" has diminished. Hobbes's social contract can be presented in basic terms as the sacrifice of a good for the sake of exchanging it for another good. This is exemplified by the exchange of the right to liberty for protection from the sovereign. For both Hobbes and Bataille, the fear of death is the rationale behind the relinquishment of freedom and the introduction of prohibitions. But Bataille, unlike Hobbes, proposes to build society not on the fear of death, but on overcoming this fear and sovereign rejection - the rejection of both one's freedom and the transfer of it to someone else. Thus, reading Leviathan through Bataille's logic helps to debunk the image of the sovereign as a mortal god and omnipotent protector.
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Dumas, Emmanuel. "La défense du pont de Charenton par le bataillon d'Alfort le 30 mars 1814." Bulletin de la Société Française d'Histoire de la Médecine et des Sciences Vétérinaires 14, no. 1 (2014): 139–68. https://doi.org/10.3406/bhsv.2014.1029.
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En 1814, face à l’invasion du territoire national par les armées des coalisés, les élèves de l'École vétérinaire d'Alfort furent formés en un bataillon. Ce bataillon dit « bataillon d’Alfort » s’illustra par la défense du pont de Charenton lors de la bataille de Paris le 30 mars 1814. Cet article évoque la formation du bataillon d’Alfort, le combat du pont de Charenton ainsi que les pertes subies par le bataillon.
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Pérez Carvajal, Miryan Verónica. "El Sentido del Erotismo." Revista Ciencias y Humanidades 1, no. 1 (January 10, 2025): 127–51. https://doi.org/10.61497/kwrke656.
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This article aims to develop, panoramically, Georges Bataille’s approach to one of the components of man’s inner life: eroticism, which is the one that stakes man himself. Bataille asserts that eroticism affirms life even in death. This speech exposes the author’s particular point of view, without intending to corrupt Bataille’s vision.
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Bujalka, Eva. "KVLTER than KVLT: ‘True (Norwegian) black metal’ and the satanic politics of Bataillean ‘authenticity’." Popular Music 38, no. 03 (October 2019): 518–37. http://dx.doi.org/10.1017/s0261143019000333.
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AbstractAlthough there has recently been significant work published on the relationship between twentieth-century French (anti-)philosopher Georges Bataille's theories of religion and violence, and the sound and politics of black metal, little has been done to address Bataille's and black metal's shared concern with the problem of ‘authenticity’. Their concern, determined by their complicity with ‘evil’, is centred on a critique of modernity. I will read, with a specific focus on the second wave of Norwegian black metal, black metal's connivance with evil through Bataille's notion of authentic literature. Although two very different mediums – literature and music – Bataille's concept is applicable to a reading of black metal because of his invocation of evil and the Luciferian in his interpretation of authenticity. Bataille argues that authentic literature is necessarily diabolical because of the Nietzschean form of sovereignty that the author momentarily attains at the conception of the modern world – that is, in the wake of the death of God. The authenticity that Bataille and black metal seek is therefore bound up both with godlessness and the satanic.
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Urban, Hugh B. "DESEO, SANGRE Y PODER – GEORGES BATAILLE Y EL ESTUDIO DEL TANTRA HINDÚ EN EL NORESTE DE LA INDIA." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 3 (December 20, 2016): 26–48. http://dx.doi.org/10.32351/rca.v1.3.22.
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Este artículo analiza el tantra hindú y la adoración de la diosa en el noreste de la India. Para esto se vale de varias de las ideas de Bataille sobre el erotismo, el sacrificio y la transgresión, al tiempo que las repiensa de manera crítica. Específicamente, analiza la adoración de la diosa Kamakhya y su templo en Assam, que es venerado como uno de los más antiguos «centros de poder» o asientos de la diosa en el sur de Asia y como el centro del órgano sexual de la diosa. En muchos sentidos, el trabajo de Bataille es extremadamente útil para comprender la lógica de la transgresión y el uso de la impureza en esta tradición. Al mismo tiempo, sin embargo, este ejemplo también pone de manifiesto algunas tensiones en el trabajo de Bataille, especialmente, la cuestión de la sexualidad femenina y la representación de las mujeres. En el caso del tantra asamés, la sexualidad femenina juega un papel central e integral en los fenómenos más amplios de la transgresión, los gastos y el éxtasis en la experiencia religiosa. Como tal, se puede poner fructíferamente en diálogo con el trabajo de Bataille para una «teoría de la religión» crítica en la actualidad.Abstract: This article examines Hindu Tantra and goddess worship in northeastern India, by using but also critically rethinking several of Bataille’s insights into eroticism, sacrifice, and transgression. Specifically, the article examines the worship of the goddess Kamakhya and her temple in Assam, which is revered as one of the oldest “power centers” or seats of the goddess in South Asia and as the locus of the goddess’s sexual organ. In many ways, Bataille’s work is extremely useful for understanding the logic of transgression and the use of impurity in this tradition. At the same time, however, this example also highlights some tensions in Bataille’s work, particularly the question of female sexuality and women’s agency. In the case of Assamese Tantra, female sexuality plays a central and integral role in the larger phenomena of transgression, expenditure, and ecstatic religious experience. As such, it can be fruitfully put into dialogue with Bataille’s work for a critical “theory of religion” today.
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Guerlac, Suzanne. "The Useless Image: Bataille, Bergson, Magritte." Representations 97, no. 1 (2007): 28–56. http://dx.doi.org/10.1525/rep.2007.97.1.28.
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This paper explores Bataille's writings on primitive art, specifically his essay on the Lascaux cave, in order to elaborate a notion not of the informe (as contemporary art critics have done), but of the fictive figural image. It reads this "useless image"——a term borrowed from Bataille——in the work of Magritte through Bergson's notion of resemblance and the operation of attentive recognition.
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Goggin, W. Ezekiel. "Hegel and Bataille on Sacrifice." Hegel Bulletin 39, no. 2 (June 25, 2018): 236–59. http://dx.doi.org/10.1017/hgl.2018.17.
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AbstractIn Georges Bataille’s view, the Hegelian interpretation of kenotic sacrifice as passage from Spirit to the Speculative Idea effaces the necessarily representational character of sacrifice and the irreducible non-presence of death. But Hegel identifies these aspects of death in the fragments of the 1800 System. In sacrificial acts, subjectivity represents its disappearance via the sacrificed other, and hence is negated and conserved. Sacrifice thus provides the representational model of sublation pursued in the Phenomenology as a propaedeutic to Science. Bataille’s critique clarifies the fragments of the 1800 System, contextualizing Hegel’s rehabilitation of kenotic sacrifice in the Phenomenology. Bataille’s poetics parodies Hegelian kenosis via repetition of material difference, enacting an ecstatic temporality which Hegel perhaps suppresses as the condition of his system. Finally—if Bataille is correct in his assessment—the system would be subjected to a reversal, with radical implications for the philosophy of religion.
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Austin, Guy. "The stink of the sacred: A Bataillean reading of Gainsbourg’s film Je t’aime moi non plus." French Cultural Studies 30, no. 1 (February 2019): 34–43. http://dx.doi.org/10.1177/0957155818810675.
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Although best known for his music, Serge Gainsbourg also starred in and directed several films. This article considers his directorial debut, Je t’aime moi non plus (1976) through the optic of Georges Bataille’s theorisation of the sacred and the heterogeneous. According to Bataille, bourgeois capitalism is characterised by material and moral values, respect for work and homogeneity. Against this he posits the outsider values of the sacred. Where capitalism is predicated on production and accumulation, the heterogeneous is defined by unproductive expenditure, such as sexual play, art and sacrifice. These values are applied to Gainsbourg’s image, his alter ego ‘Gainsbarre’, and his artistic output, before focusing on the 1976 film. Conclusions are made regarding the film, plus Gainsbourg’s status as an exemplar of Bataillean values, celebrated in his fans’ curation of his memory on YouTube.
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Nancy, Jean-Luc. "L'excrit." Alea : Estudos Neolatinos 15, no. 2 (December 2013): 312–20. http://dx.doi.org/10.1590/s1517-106x2013000200004.
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Texte publié originellement dans Po&sie, n° 47, 1988, et inclus dans le recueil Une pensée finie (1990). Il se situe dans le contexte des travaux sur la communauté et Georges Bataile. Au printemps de 1983, sortait La communauté désœuvrée, dans la revue Alea (n° 4), par la suite (1986), repris dans le volume de même titre avec deux autres essais. Il s'agit ici comme là d'écrire "en communauté avec Georges Bataille". "Écrire", s'écrit dans ce cas, à partir d'une extériorité, marquée par le préfixe ex-, donc ex-crire; écrit, comme "excrit", où se joint l'homophonie de ex-cri (cri, de crier). Écrire, pour Georges Bataille, ou ex-crire, renvoie à une équivoque essentielle: on écrit toujours le cri (et pas "sur" le cri), la vie, "la chose même", l'être, c'est à dire, ce que par définition ne s'écrit pas, ce qui se passe et exclu une quelconque possibilité d'écrire. Ex-crit, veux dire, écrit dehors, dans une extériorité qui, pourtant, ne renvoie pas à un réfèrent, par exemple, la vie de Georges Bataille, mais à quelque chose qui s'inscrit (ou excrit) toujours et seulement dans l'ex-criture.
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Chen, Meng-Shi. "The Quest for Ecstatic Sovereignty: Georges Bataille’s Obsession with the Lingchi Photos." Culture and Dialogue 7, no. 2 (November 26, 2019): 213–36. http://dx.doi.org/10.1163/24683949-12340067.
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Abstract This essay considers the way Georges Bataille associates sovereignty with ecstasy through his peculiar emotive reactions to the photographic images of lingchi execution. Aside from the traditional views relating to political authority, I show how Bataille holds an idiosyncratic notion of sovereignty that is firmly connected with ecstasy, which is disclosed and best exemplified in his fascination with the lingchi photos with intolerable imagery of torture and cruelty. I argue that the reasons for Bataille to seek ecstatic experience is to overcome banality and servility derived from the instrumentalization of our culture, so as to allow sovereignty to come into being. Although cruelty is a persistent theme in Bataille’s writings, I point out that what makes the lingchi photos pivotal for him is that it is the mirror of somatic disintegration, extreme physical violence and cruelty that corresponds to the rupture of psychological integrity as the state of ecstatic loss of self in a metaphysical sense, reflecting thus the non-boundary of uncontained sovereign individual. Furthermore, in the experience of ecstatic self-loss, an empathic identity is built up between Bataille and the victim of the lingchi execution, which not only allows the conception of ecstatic sovereignty to be endowed with ethical implication but also makes it an alternative approach to the issue of intercultural communication.
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Richman, Michèle. "Bataille’s Prehistoric Turn: The Case for Heterology." Theory, Culture & Society 35, no. 4-5 (July 28, 2017): 155–73. http://dx.doi.org/10.1177/0263276416636453.
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The contribution of this study to existing scholarship is threefold. First, it extends heterology’s timeline beyond the late 1930s to encompass the final phase of Bataille’s career (1955–62) devoted to prehistory. It argues that heterology’s keyword – the wholly other – furnished an entry point into the prehistoric past marginalized by traditional historiography. Second, it demonstrates that the exemplar of prehistory’s otherness is silence. Along with Maurice Blanchot, Bataille forged a modernist aesthetics that promotes silence as an interruption of speech. It therefore concludes that interruption – frequently dismissed as a sign of Bataille’s deficiencies or in contradiction with his goal of continuity – recaptures the continuum lost when archaic humans invented work, language, and a deferral to the future. With sections on religious experience, markings, eroticism, and the rupture between animals and humans, this study offers an introduction to prehistory in Bataille for specialists and general readers willing to plunge into what scholars now describe as deep history.
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Devries, Kelly. "«Achilles versus Hector or Aeneas versus Turnus»: The Battle of Hastings revisited." Annales de Normandie 69e année, no. 1 (June 24, 2019): 71–88. http://dx.doi.org/10.3917/annor.691.0071.
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La bataille d’Hastings est l’une des batailles des plus décisives de l’histoire. Guillaume, duc de Normandie, a remporté à juste titre le cognomen « le Conquérant » en vainquant Harold II Godwinson, roi d’Angleterre, dans une lutte où, après 8-10 heures, la cavalerie normande a prétendu battre en retraite ce qui a permis de briser le mur de boucliers anglo-saxon.
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White, Richard. "Bataille on Lascaux and the Origins of Art." Janus Head 11, no. 2 (2009): 317–29. http://dx.doi.org/10.5840/jh20091128.
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Batailles hook Lascaux has not received much scholarly attention. This essay attempts to fill in a gap in the literature by explicating Bataille's scholarship on Lascaux to his body of writing as a whole—an exercise that, arguably, demonstrates the significance of the book and, consequently, the shortsightedness of its neglect by critics who have not traditionally grasped the relevance of the text for illuminating Bataille's theory of art and transgression
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Kleinhubbert, Guido, and Baptiste Touverey. "Bataille autour de la bataille de Teutobourg." Books N° 110, no. 9 (August 8, 2020): 57–59. http://dx.doi.org/10.3917/books.110.0057.
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Jeanne, Matthieu. "La « bataille de Paris », une bataille géopolitique." Hérodote 154, no. 3 (2014): 59. http://dx.doi.org/10.3917/her.154.0059.
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Sanbar, Élias. "La bataille de Palestine, bataille de ľindépendance." Revue d'études palestiniennes N° 78, no. 1 (January 1, 2001): 5–6. https://doi.org/10.3917/repa.078.0005.
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Vojtíšková, Lenka. "The Subject Who Says “I Suffer”: The Semiotic in the State of Singularity." Acta Nova Humanistica: A Journal of Humanities Published by New Bulgarian University 1, no. 2 (December 30, 2024): 89–101. https://doi.org/10.33919/anhnbu.24.1.2.8.
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The aim of this text is to explore how Kristeva deals with the question of unity and singularity in her early work, particularly in Revolution in Poetic Language. In particular, the conceptual pair of the semiotic and the symbolic, which is commonly subject to schematic evaluation, is confronted: the symbolic is a unifying element in discourse, whereas the semiotic is a pluralizing or destructive force, and the latter is favored by Kristeva over the former. I will argue, however, that the above-mentioned characteristics do not exhaust this pair of concepts. I will read Revolution in Poetic Language alongside Georges Bataille’s texts, where he deals with the notions of heterogeneity, homogeneity, and experience, and I will try to highlight the intersections with Kristeva’s work. I will also take into account Kristeva’s own reading of Bataille. I turn to Kristeva’s 1972 “Bataille, Experience and Practice” to emphasize important aspects of her work, where unity is clearly privileged. I focus on the moment when the dissolution of unity results not in the emergence of a plurality (of the text) but of a singular experience, for which she finds inspiration in Bataille, and which becomes an important theme in her later work.
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Toscano, Alberto. "The Horrible Work of History." Qui Parle 32, no. 1 (June 1, 2023): 105–35. http://dx.doi.org/10.1215/10418385-10427959.
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Abstract This article critically surveys Georges Bataille’s multiple engagements with G. W. F. Hegel from the early 1930s to the 1950s. It homes in on how Bataille’s conceptual, experiential, and parodic demarcation from Hegel targets not the German philosopher’s aspiration to totality but (via Bataille’s dialogue with Alexandre Kojève) his action-centered framing of the movement of history and the character of actuality. Against the dialectical mastery of history, Bataille seeks to articulate an unpolitical image of sovereignty and play that is ultimately poetic or literary in kind.
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Dişci, Zeliha. "Emancipation in Capitalist Society." Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 7, no. 2 (2020): 92–109. http://dx.doi.org/10.5840/kilikya20207215.
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This study aims to reveal the meaning of sovereignty in the context of Georges Bataille’s critique of capitalist society. In order to determine how Bataille thinks about sovereignty, it firstly touches upon the conception of the capitalist society of the thinker. It draws attention to the nature of the practices here limited to capitalist production and profit/usefulness. This limit causes people to be alienated and enslaved. Then, in the face of the limited, that is, homogeneous structure of capitalist society, this study deals with the heterogeneous structure of existence in Bataille’s view. It points out that the heterogeneous structure of existence is the primary condition of sovereignty and emancipation. It then clarifies the relationship of sovereignty with renunciation by determining the content of sovereignty. From the viewpoint of Bataille, sovereignty becomes visible through non-productive activities and therefore it is in contrast with the homogeneous society that exists with only productive activities. Pure productive activities are the most important activities that enslave humans and cancel sovereignty. According to Bataille, sovereignty dies in the life where concern bows to the future and the production. The way of capturing sovereignty in capitalist society is hidden in actions that give up being productive. Thus sovereignty is defined by the notion of expenditure rather than accumulation. The expenditure means renouncing possession and accumulation. To leave behind the forms of existence which are demanded by the capitalist society is to relinquish them. Consequently, the expenditure and relinquishing appear as two overlapping activities in sovereignty.
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Knudson, Cory Austin. "Animality and the Limits of Discourse in Djuna Barnes and Georges Bataille." Journal of Modern Literature 46, no. 4 (June 2023): 63–80. http://dx.doi.org/10.2979/jml.2023.a908974.
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Abstract: In the works of Djuna Barnes, and particularly the enigmatic final paragraphs of Nightwood , animals and animalistic qualities represent the terminal incapacity of language to encompass reality. Georges Bataille's concept of "animality," considered as a comparative heuristic, allows for a more coherent articulation of the theoretical underpinnings and implications of this presentation of the animal as a limit to the logical, sequential ordering of coherent meaning through language, or what Bataille refers to in shorthand as "discourse." Ultimately, Bataille theorizes and Barnes embodies an animal poetics that gives expression to that which is not strictly amenable to human sense, and both mark the literary as the site where it becomes possible to gesture beyond the human toward a mode of bestial expression that emerges from the breakdown of human signification.
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Knudson, Cory Austin. "Animality and the Limits of Discourse in Djuna Barnes and Georges Bataille." Journal of Modern Literature 46, no. 4 (June 2023): 63–80. http://dx.doi.org/10.2979/jmodelite.46.4.04.
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Abstract: In the works of Djuna Barnes, and particularly the enigmatic final paragraphs of Nightwood , animals and animalistic qualities represent the terminal incapacity of language to encompass reality. Georges Bataille's concept of "animality," considered as a comparative heuristic, allows for a more coherent articulation of the theoretical underpinnings and implications of this presentation of the animal as a limit to the logical, sequential ordering of coherent meaning through language, or what Bataille refers to in shorthand as "discourse." Ultimately, Bataille theorizes and Barnes embodies an animal poetics that gives expression to that which is not strictly amenable to human sense, and both mark the literary as the site where it becomes possible to gesture beyond the human toward a mode of bestial expression that emerges from the breakdown of human signification.
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Richardson, Michael. "Seductions of the Impossible." Theory, Culture & Society 15, no. 3-4 (August 1998): 375–92. http://dx.doi.org/10.1177/0263276498015003018.
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Theories about sacrifice generally focus on practice within ancient societies. In contrast, Georges Bataille sought the psychological truth that sacrifice embodies in the structure of contemporary society. This article considers Bataille's view of sacrifice against the background of the will of the surrealists to `reinvent love' and question traditional ideas of the relations between the sexes.
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Myklebust, Ragnar Braastad. "Georges Bataille." Agora 23, no. 03 (October 18, 2005): 5–23. http://dx.doi.org/10.18261/issn1500-1571-2005-03-02.
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Confavreux, Joseph. "bataille dérangée." Vacarme 31, no. 2 (2005): 38. http://dx.doi.org/10.3917/vaca.031.0038.
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Vallois, Élise. "bataille navale." Vacarme 34, no. 1 (2006): 173. http://dx.doi.org/10.3917/vaca.034.0173.
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Zimmermann, Laurent. "Bataille fantôme." Littérature 152, no. 4 (2008): 105. http://dx.doi.org/10.3917/litt.152.0105.
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Pasquier, Renaud, and David Schreiber. "« L’histoire-Bataille »." Labyrinthe, no. 14 (May 1, 2003): 107–13. http://dx.doi.org/10.4000/labyrinthe.607.
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Weinstein, Michael A. "Virtual Bataille." Parallax 7, no. 1 (January 2001): 76–80. http://dx.doi.org/10.1080/13534640010015944.
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Parkes, Graham. "On bataille." History of European Ideas 14, no. 4 (July 1992): 596–97. http://dx.doi.org/10.1016/0191-6599(92)90194-h.
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Noland, Carrie. "Bataille Looking." Modernism/modernity 11, no. 1 (2004): 125–60. http://dx.doi.org/10.1353/mod.2004.0020.
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Doughty, Robert. "Témoignage : « Mon père était avec Leclerc »." Revue Historique des Armées 246, no. 1 (January 1, 2007): 56–64. http://dx.doi.org/10.3917/rha.246.0056.
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Le 250 e bataillon d’artillerie de l’armée américaine a été entraîné à Paris, au Texas, et a débarqué à la fin juillet 1944 sur la plage de Utah. Au début août, le bataillon devait constituer le support d’artillerie de la 2e division blindée française dans la bataille de Falaise puis couvrir son avancée en direction du Mans et de Strasbourg. Le bataillon fut récompensé par les Français : les soldats reçurent 20 Croix de guerre et furent autorisés à porter la fourragère aux couleurs de la Croix de guerre. Après la guerre, les vétérans des deux unités restèrent longtemps en contact.
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Volkova (Lezier), Victoria A., and Albina R. Ishniyazova. "Existential Personality and the Specificity of the Philosophical Style of Georges Bataille: The Problem of Mutual Influence." Общество: философия, история, культура, no. 12 (December 20, 2023): 95–102. http://dx.doi.org/10.24158/fik.2023.12.12.
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The article examines the features of the existential personality, the ideological origins of creativity and the spe-cifics of the philosophical style of the French thinker J. Bataille. The features of J. Bataille’s paradoxical thinking are shown, the value of which is in the ability to analyze various mental states of a person, in the destruction of standard philosophical structures and the creation of new forms of philosophical understanding of reality. The application of the phenomenological approach made it possible to identify the features of J. Bataille’s literary and philosophical style, the inconsistency and complexity of interpreting his texts addressed to existential expe-rience in the act of tragedy, delusions or the search for truth, inseparable from the transgressive state of a per-son. The authors determined that in J. Bataille’s work, the specifics of language, vocabulary, and the ability to express the hidden meaning remind of the author himself, of his constant desire to invade the realm of the im-possible. The study of the problem of the mutual influence of the existential personality and J. Bataille’s philo-sophical thinking was carried out using a hermeneutic approach. The authors also identified a number of XXth century thinkers, such as M. Foucault, N. Land, J. Derridа, whose works were significantly influenced by Ba-taille’s thinking. The novelty of this study is the disclosure of evaluative judgments of the literary style of the French philosopher by modern authors and specialists in the philosophical work of J. Bataille.
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Boetzkes, Amanda. "Cold Sun • Hot Planet." South Atlantic Quarterly 120, no. 1 (January 1, 2021): 91–102. http://dx.doi.org/10.1215/00382876-8795742.
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This article considers how Georges Bataille’s account of solarity informs a planetary perspective. Bataille is credited with formulating a critical analysis of “solar societies” whose economies are shaped by the exchange of solar energy. However, a sometimes understated facet of Bataille’s reading of solarity is the way he positions living beings at the axis of the sun and the earth, and in the midst of elemental forces such as cold, heat, light, and darkness. Bataille deploys these elemental forces in his writing in order to disfigure the restricted economy of capitalism and its bourgeois subjects. Rather than considering it as a social or subjective predilection, this article emphasizes solarity as a critical form and disorganizing force. This article addresses Bataille’s elemental aesthetics and his positioning of the subject as both a capitalist predator that accumulates solar energy, and a speculative subject, a being who is preyed upon by its own accumulation of energy and that is ultimately disfigured and expended by it. I argue that solarity arises in Bataille’s writing as an aesthetic operation per se. He invokes a mythological language to dismantle the scientific and philosophical tradition of the Enlightenment. Solarity is therefore the antithesis of Enlightenment thinking and values: it entails the invocation of mythic force in order to dramatize earthly elements and their anarchical energy exchange. I connect Bataille’s mythic language to recent theorizations of planetarity and political ecology, from Gayatri Spivak, to Isabel Stengers, Bruno Latour, and Donna Haraway. I emphasize how his aesthetic maneuvers disfigure the restricted economy of concepts that accompanies the resourcing of the earth.
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Pawlett, William. "The Sacred, Heterology and Transparency: Between Bataille and Baudrillard." Theory, Culture & Society 35, no. 4-5 (April 19, 2018): 175–91. http://dx.doi.org/10.1177/0263276418769729.
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This article re-examines Bataille’s increasingly influential notion of the sacred, with particular emphasis on the left or impure aspects of the sacred and their relationship to social structure or topology. Bataille’s understanding of the ‘sacred nucleus’ of society is examined in detail, particularly his suggestion that society endures only as the hardening of the conduits of sacred and profane around a radically heterogeneous, impure or ‘filthy’ central nucleus. For Bataille the sacred as heterogeneous is necessarily excluded from profane, homogeneous working life, and is internally divided between left and right, or pure and impure aspects. The article then examines the theme of profanation in Bataille’s writing, and the emergence of what he calls ‘post-sacred’ society. Finally, the article turns to Baudrillard’s relationship to Bataille’s work, and, beyond their common indebtedness to Mauss, the author examines the thematic relationship between Bataille’s heterological sacred and Baudrillard’s notions of symbolic exchange, evil and transparency. Baudrillard’s work presents a version of heterology more adapted to the contemporary era of rampant consumerism and virtual technologies, but, as the author argues, it actually departs rather little from Bataille’s position. However, for Baudrillard, profanation generates conditions of hyper-positivity and transparency which reintroduce evil, repulsion and disorder into the social system.