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Georges Bataille was the son of Joseph-Aristide Bataille (b. 1851), a tax collector (later to go blind and paralysed on account of neurosyphilis), and Antoinette-Aglaë Tournarde (b. 1865). Born on 10 September 1897 in Billom in the region of Auvergne, his family moved to Reims in 1898, where he was baptized. He went to school in Reims and then Épernay. Although brought up without religious observance, he converted to Catholicism in 1914, and became a devout Catholic for about nine years. He considered entering the priesthood and attended a Catholic seminary briefly. However, he quit, apparently in part in order to pursue an occupation where he could eventually support his mother. He eventually renounced Christianity in the early 1920s.
Bataille attended the École Nationale des Chartes in Paris, graduating in February 1922. He graduated with a bachelor's thesis titled L'ordre de la chevalerie, conte en vers du xiiie siècle, avec introduction et notes. Though he is often referred to as an archivist and a librarian because of his employment at the Bibliothèque Nationale, his work there was with the medallion collections (he also published scholarly articles on numismatics). His thesis at the École des Chartes was a critical edition of the medieval poem 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.
Fascinated by human sacrifice, he founded a secret society, Acéphale, the symbol of which was a headless 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 of Nietzsche's philosophy which attempted to postulate what Derrida has called an "anti-sovereignty". Collaborators in these projects included André Masson, Pierre Klossowski, Roger Caillois, Jules Monnerot, Jean Rollin and Jean Wahl.
Bataille drew from diverse influences and used various 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 same 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.
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. He died seven years later, on 9 July 1962.
Bataille developed base materialism during the late 1920s and early 1930s as an attempt to break with mainstream materialism, which he viewed as a subtle form of idealism. He 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 Baruch Spinoza's neutral monism of a substance that encompasses both the mind and the matter posited by René 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 thinkers attempt to destabilise philosophical oppositions by means of an unstable "third term." Bataille's notion of materialism may also be seen as anticipating Louis 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.
The cursed share
La Part maudite is a book written by Bataille between 1946 and 1949, when it was published by Les Éditions de Minuit. It was translated into English and published in 1991, with the title The Accursed Share. It presents a new economic theory, which Bataille calls "general economy," as distinct from the "restricted" economic perspective of most economic theory. Thus, in the theoretical introduction, Bataille writes the following:
I will simply state, without waiting further, that the extension of economic growth itself requires the overturning of economic principles--the overturning of the ethics that grounds them. Changing from the perspectives of restrictive economy to those of general economy actually accomplishes a Copernican transformation: a reversal of thinking--and of ethics. If a part of wealth (subject to a rough estimate) is doomed to destruction or at least to unproductive use without any possible profit, it is logical, even inescapable, to surrender commodities without return. Henceforth, leaving aside pure and simple dissipation, analogous to the construction of the Pyramids, the possibility of pursuing growth is itself subordinated to giving: The industrial development of the entire world demands of Americans that they lucidly grasp the necessity, for an economy such as theirs, of having a margin of profitless operations. An immense industrial network cannot be managed in the same way that one changes a tire... It expresses a circuit of cosmic energy on which it depends, which it cannot limit, and whose laws it cannot ignore without consequences. Woe to those who, to the very end, insist on regulating the movement that exceeds them with the narrow mind of the mechanic who changes a tire.
Thus, according to Bataille's theory of consumption, the accursed share is that excessive and non-recuperable part of any economy which is destined to one of two modes of economic and social expenditure. This must either be spent luxuriously and knowingly without gain in the arts, in non-procreative sexuality, in spectacles and sumptuous monuments, or it is obliviously destined to an outrageous and catastrophic outpouring in war. Though the distinction is less apparent in Hurley's English translation, Bataille introduces the neologism 'consumation' (akin to a fire's burning) to signal this excess expenditure as distinct from 'consommation' (the non-excess expenditure more familiarly treated in theories of "restricted" economy).
The notion of "excess" energy is central to Bataille's thinking. Bataille's inquiry takes the superabundance of energy, beginning from the infinite outpouring of solar energy or the surpluses produced by life's basic chemical reactions, as the norm for organisms. In other words, an organism in Bataille's general economy, unlike the rational actors of classical economy who are motivated by scarcity, normally has an "excess" of energy available to it. This extra energy can be used productively for the organism's growth or it can be lavishly expended. Bataille insists that an organism's growth or expansion always runs up against limits and becomes impossible. The wasting of this energy is "luxury." The form and role luxury assumes in a society are characteristic of that society. "The accursed share" refers to this excess, destined for waste.
Collected Poems of Georges Bataille, Mark Spitzer (ed.), 1998, 1999, Dufour Editions. Hardback is titled Collected Poetry of Georges Bataille, 1998.
^o Georges Bataille, The Absence of Myth: Writings on Surrealism (Michael Richardson, trans.), Verso, 1994, p. 101 n. 3: "Albert Camus said ... 'Bataille's Nietzscheanism doesn't seem very orthodox to me...'" o Alan D. Schrift, Poststructuralism and Critical Theory's Second Generation, Routledge, 2014, ch. 1: "French Nietzscheanism", p. 22: "the most significant figure here [in French Nietzscheanism] was Georges Bataille". o Nikolaj Lübecker, Community, Myth and Recognition in Twentieth-Century French Literature and Thought, Continuum, 2009, p. 70: "Bataille's unreserved Nietzscheanism". o Andrew J. Mitchell, Jason Kemp Winfree (eds.), SUNY Press, 2009, p. 51: "Bataille's "Dionysian" Nietzscheanism". o Carolyn Bailey Gill (ed.), Bataille: Writing the Sacred, Routledge, 2005, p. 19: "One cannot understand Bataille well if one does not take his integral Nietzscheanism seriously..." o Robyn Marasco, The Highway of Despair: Critical Theory After Hegel, Columbia University Press, 2015, p. 119: "Geoff Waite casts Bataille as the founding father of a confused Left Nietzscheanism". o John Milfull, Attractions of Fascism: Social Psychology and Aesthetics of the "Triumph of the Right", Bloomsbury Academic, 1990, p. 90: "Bataille's Nietzscheanism is an interesting case in point, and I think it is relevant for an understanding of later thinkers such as Gilles Deleuze and Michel Foucault." o Michael Wood, Literature and the Taste of Knowledge, Cambridge University Press, 2005, p. 170: "Bataille's Nietzscheanism". o Robin Adèle Greeley, Surrealism and the Spanish Civil War, Yale University Press, 2006, p. 230: "Bataille's Nietzschean philosophy".
^Prévost, Pierre : Georges Bataille et René Guénon, Jean Michel Place, Paris. (ISBN 2-85893-156-9).
^In an 'Autobiographical Note', Bataille describes his encounter with Nietzsche's writings in 1923 as "decisive" (Georges Bataille, My Mother, Madame Edwarda, The Dead Man, trans. A. Wainhouse, London, 1989, p. 218 as quoted in Michael Weston, Philosophy, Literature and the Human Good, Routledge, p. 19).
^Surya, Michel. Georges Bataille: An Intellectual Biography, 2002, p. 474.
^Stuart Kendall (2007). Georges Bataille. Reaktion Books. An atheist in a deeply Catholic country, he rejected Surrealism, Marxism and Existentialism in turn.
^Bataille, Georges (1985). Visions of Excess: Selected Writings, 1927-2939. Minneapolis, MN: University of Minnesota Press. pp. 15-16. ISBN978-0816612833.
^Georges Bataille, The Accursed Share, Volume 1: Consumption, trans. Robert Hurley (New York: Zone Books, 1991). ISBN9780942299205.
^Georges Bataille, Madame Edwarda in OEuvres complètes, tome III, Paris, Gallimard, 1971, notes, p. 491.
Ades, Dawn, and Simon Baker, Undercover Surrealism: Georges Bataille and Documents. (Cambridge: The MIT Press, 2006).
Barthes, Roland. "The Metaphor of the Eye". In Critical Essays. Trans. Richard Howard. (Evanston, IL: Northwestern University Press, 1972). 239-248.
Blanchot, Maurice. "The Limit-Experience". In The Infinite Conversation. Trans. Susan Hanson. (Minneapolis: University of Minnesota Press, 1993). 202-229.
Blanchot, Maurice. The Unavowable Community. Trans. Pierre Joris. (Barrytown, NY: Station Hill Press, 1988).
Derrida, Jacques, "From Restricted to General Economy: A Hegelianism without Reserve," in Writing and Difference (London: Routledge, 1978).
Duarte, German A. "La chose maudite. The concept of reification in George Bataille's The Accursed Share". in Human and Social Studies - De Gruyter Open. Vol. 5. Issue 1.(2016): 113-134.
Foucault, Michel. "A Preface to Transgression". Trans. Donald F. Bouchard and Sherry Simon. In Aesthetics, Method and Epistemology: Essential Works of Foucault, 1954-1984. Ed. James D. Faubion (New York: New Press, 1998). 103-122.
Hussey, Andrew, Inner Scar: The Mysticism of Georges Bataille (Amsterdam: Rodopi, 2000).
Kendall, Stuart, Georges Bataille (London: Reaktion Books, Critical Lives, 2007).