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For more information on Georges Bataille, visit Britannica.com.
| French Literature Companion: Georges Bataille |
Bataille, Georges (1897-1962). Bataille's diverse writings emerge less from an intellectual system than from a turbulent confluence of obsessions, centred on the intensity of human impulse: ‘J'appelle expérience un voyage au bout du possible de l'homme.’ One might hint at the nature of his singular temperament by citing certain crucial experiences: watching a bullfighter being gored to death in the arena; reading an account of a potlatch when a Kwakiutl chieftain hurled piles of valuable copper plaques into the ocean; scrutinizing the faces of Chinese torture victims in an unspeakable photograph; or peering across the smoking lip of the Etna crater. Such are the touchstones of a sensibility which, in La Part maudite (1949), celebrates the human capacity to attain release through the spectacular discharge of surplus energy.
By profession a respectable librarian (at the Bibliothèque Nationale), Bataille regularly wrote obscene texts under various pseudonyms: works like Histoire de l'œil (1928), with its far-fetched perversities, or Madame Edwarda (1941), the tale of a street-walker transported by sacred orgasms, are symptomatic of a passion for uniting extremes, the ecstatic and the disgusting, the sublime and the scatological. Such excesses can have their comical side, though Bataille's ideas on laughter point more to black humour than facile joviality. Among his darkest books are L'Érotisme (1957) and Les Larmes d'Éros (1961), where harrowing illustrations punctuate an austere discourse (often reminiscent of Sade) on the links between human sexuality, transgression, and death. The incandescent psychic states invoked in L'Expérience intérieure (1943) spring from processes of self-denying meditation coupled with sheer naked anguish, the dispossessed ego being finally credited with a kind of Stirnerian or Nietzschean sovereignty; the book was dismissed by Sartre as an apologia for the worship of the abyss.
Bataille periodically sought to mobilize group activity, whether as editor of reviews like Documents in the late 1930s or Critique in the 1940s, as member of the Collège de Sociologie, or as leader of short-lived secret societies. Typically, his alignment with Surrealism never led to true participation— Breton for one was chary of his apparent collusion with violence during the period of rising fascism—and Bataille thus remained a maverick in Parisian intellectual life, part devout mystic, part irrational sociologist, part latter-day Dadaist, an unclassifiable, even opaque figure. His posthumous reputation as a bold theorist who exposed the taboos of Western culture has risen markedly, not least thanks to the cult-like attentions of the Tel Quel group in the 1970s. His Œuvres complètes encompass twelve volumes (1970-88).
[Roger Cardinal]
Bibliography
| Philosophy Dictionary: Georges Bataille |
Bataille, Georges (1897-1962) Bleak French essayist and thinker. Bataille's unsystematic work can be characterized as a kind of followon from Nietzsche, concentrating upon the absence of God, the disappearance of the stable subject, and the non-existence of values and identities in modern life. The principal notion is that of ‘expenditure’; a squandering of force that has no other end but the process itself. Works included The Inner Experience (1943) and Theory of Religion (1948).
| Columbia Encyclopedia: Georges Bataille |
| Quotes By: Georges Bataille |
Quotes:
"Intellectual despair results in neither weakness nor dreams, but in violence. It is only a matter of knowing how to give vent to one's rage; whether one only wants to wander like madmen around prisons, or whether one wants to overturn them."
"Life has always taken place in a tumult without apparent cohesion, but it only finds its grandeur and its reality in ecstasy and in ecstatic love."
"Eroticism is assenting to life even in death."
"At man's core there is a voice that wants him never to give in to fear. But if it is true that in general man cannot give in to fear, at the very least he postpones indefinitely the moment when he will have to confront himself with the object of his fear... when he will no longer have the assistance of reason as guaranteed by God, or when he will no longer have the assistance of God such as reason guaranteed. It is necessary to recoil, but it is necessary to leap, and perhaps one only recoils in order to leap better."
"To place oneself in the position of God is painful: being God is equivalent to being tortured. For being God means that one is in harmony with all that is, including the worst. The existence of the worst evils is unimaginable unless God willed them."
"A judgment about life has no meaning except the truth of the one who speaks last, and the mind is at ease only at the moment when everyone is shouting at once and no one can hear a thing."
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Georges Bataille
| Wikipedia: Georges Bataille |
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| Western Philosophy 20th-century philosophy |
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| Full name | Georges Bataille |
| Born | September 10, 1897 (Billom, France) |
| Died | July 8, 1962 |
| School/tradition | Continental philosophy |
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Georges Bataille (French pronunciation: [ʒɔʀʒ baˈtaj]) (September 10, 1897 – July 8, 1962) was a French writer. Although subsequent philosophers have been significantly influenced by his thought, Bataille tended not to refer to himself as a philosopher.
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Bataille was born in Billom, Puy-de-Dôme. He initially considered priesthood and went to a Catholic seminary but renounced his faith in 1922.
Bataille attended the École des Chartes in Paris and graduated in February 1922. Bataille is often referred to, interchangeably, as an archivist and a librarian. While it is true that he worked at the Bibliothèque Nationale, his work there was with medallion collections (he also published scholarly articles on numismatics), and his thesis at the École des Chartes was a critical edition of the medieval manuscript L’Ordre de chevalerie which he produced directly by classifying the eight manuscripts from which he reconstructed the poem. After graduating he moved to the School of Advanced Spanish Studies in Madrid. As a young man, he befriended, and was much influenced by, the Russian existentialist, Lev Shestov.
Founder of several journals and literary groups, Bataille is the author of an oeuvre both abundant and diverse: readings, poems, essays on innumerable subjects (on the mysticism of economy, in passing of poetry, philosophy, the arts, eroticism). He sometimes published under pseudonyms, and some of his publications were banned. He was relatively ignored during his lifetime and scorned by contemporaries such as Jean-Paul Sartre as an advocate of mysticism, but after his death had considerable influence on authors such as Michel Foucault, Philippe Sollers and Jacques Derrida, all of whom were affiliated with the Tel Quel journal. His influence is felt in the work of Jean Baudrillard, as well as in the psychoanalytic theories of Jacques Lacan.
Initially attracted to Surrealism, Bataille quickly fell out with its founder André Breton, although Bataille and the Surrealists resumed cautiously cordial relations after World War II. Bataille was a member of the extremely influential College of Sociology in France between World War I and World War II. The College of Sociology also included several renegade surrealists. He was heavily influenced by Hegel, Freud, Marx, Marcel Mauss, the Marquis de Sade, Alexandre Kojève, and Friedrich Nietzsche, the last of whom he defended in a notable essay against appropriation by the Nazis.[1]
Fascinated by human sacrifice, he founded a secret society, Acéphale, the symbol of which was a decapitated man. According to legend, Bataille and the other members of Acéphale each agreed to be the sacrificial victim as an inauguration; none of them would agree to be the executioner. An indemnity was offered for an executioner, but none was found before the dissolution of Acéphale shortly before the war. The group also published an eponymous review, concerned with Nietzsche's philosophy, and which attempted to postulate what Jacques Derrida has called an "anti-sovereignty". Bataille thus collaborated with André Masson, Pierre Klossowski, Roger Caillois, Jules Monnerot, Jean Rollin and Jean Wahl.
Bataille drew from diverse influences and used diverse modes of discourse to create his work. His novel Story of the Eye (Histoire de l'oeil), published under the pseudonym Lord Auch (literally, Lord "to the shithouse" — "auch" being short for "aux chiottes," slang for telling somebody off by sending him to the toilet), was initially read as pure pornography, while interpretation of the work has gradually matured to reveal the considerable philosophical and emotional depth that is characteristic of other writers who have been categorized within "literature of transgression." The imagery of the novel is built upon a series of metaphors which in turn refer to philosophical constructs developed in his work: the eye, the egg, the sun, the earth, the testicle.
Other famous novels include the posthumously published My Mother (which would become the basis of Ma mère, a French movie written and directed by Christophe Honoré), The Impossible and Blue of Noon. The latter, with its necrophilic, political, and autobiographical undertones, is a much darker treatment of contemporary historical reality.
During World War II, he wrote a Summa Atheologica (the title parallels Thomas Aquinas' Summa Theologica) which comprises his works "Inner Experience," "Guilty," and "On Nietzsche." After the war he composed his The Accursed Share, and founded the influential journal Critique. His singular conception of "sovereignty" was discussed by Jacques Derrida, Giorgio Agamben, Jean-Luc Nancy and others.
Bataille's first marriage was to actress Silvia Maklès, in 1928; they divorced in 1934, and she later married the psychoanalyst Jacques Lacan. Bataille also had an affair with Colette Peignot, who died in 1938. In 1946 Bataille married Diane de Beauharnais, with whom he had a daughter.
In 1955 Bataille was diagnosed with cerebral arteriosclerosis, although he was not informed at the time of the terminal nature of his illness.[2] He died seven years later, on July 8, 1962.
Bataille developed base materialism during the late 1920s and early 1930s as an attempt to break with mainstream materialism. Bataille argues for the concept of an active base matter that disrupts the opposition of high and low and destabilises all foundations. In a sense the concept is similar to Spinoza's neutral monism of a substance that encompasses both the dual substances of mind and matter posited by Descartes, however it defies strict definition and remains in the realm of experience rather than rationalisation. Base materialism was a major influence on Derrida's deconstruction, and both share the attempt to destabilise philosophical oppositions by means of an unstable "third term." Bataille's notion of Base Materialism may also be seen as anticipating Althusser's conception of aleatory materialism or "materialism of the encounter," which draws on similar atomist metaphors to sketch a world in which causality and actuality are abandoned in favor of limitless possibilities of action.
Complete works
Georges Bataille, Œuvres complètes (Paris: Gallimard)
Works published in French:
Posthumous works:
Translated works:
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