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Paper money occupied a deeply ambivalent place in works of British monetary writers in the late eighteenth century. On the one hand, writers like Adam Smith and Jeremy Bentham thought that paper money's ability to represent wealth in exchange without itself containing any intrinsic value was an unparalleled benefit to commerce and industry. On the other hand, having disburdened itself of any intrinsically valuable commodity, the abstract monetary sign of paper money gave rise to a fear of excess, a fear that in essence there was nothing which could limit its growth. In this paper, I will discuss the concept of paper money as it took shape in the writings of eighteenth-century British monetary writers, introducing the idea of a general economy of notes to help explore the ambivalent place it occupied. [ABSTRACT FROM AUTHOR]

This paper takes on and explores the disturbing and perhaps counter-intuitive notion that the university is the place where the intellect goes to die. This idea is explored alongside Georges Bataille's suggestion that the death of thought might actually be a worthy pursuit and only thought which seeks its own limits is worth striving for. The deleterious effects of the university upon thought are nonetheless contrasted to Bataille's own attempts to take thought to the point of its expiration. The key difference between the 'teaching of death' that Bataille has in mind, and the enactment of the death of thinking that the university achieves is this: Bataille seeks, however impossibly, to bring death "into the field of vision". Academic knowledge production, by contrast, with its systematism, its rigor, its proceduralism and its subsumption by work, merely abandons the thinking subject to the inevitable result, which for Bataille, is unthinking servility, a premature, utterly suppressed, and domesticated, death-in-life. [ABSTRACT FROM AUTHOR]

The article takes up diverse strands of psychoanalytic thinking to investigate how desire is manifested in male team sporting environments. In particular, it is posited that sporting desire shares a remarkable structural similarity to the joking relationship in that they both work through the overcoming of obstacles. In doing so unconscious desires are long-circuited and only emerge in radically altered form, upending traditional gender and sexual subjectivities in the process. The paper explores the concept of desire from perspectives that are either straightforwardly psychoanalytic or heavily influenced by psychoanalytic thought. Initially, I examine desire from a Freudian viewpoint before looking at how Jacques Lacan extended Freudian analysis through a linguistic lens. I then explore desire in terms developed by Gilles Deleuze before turning, in the second part of the paper, to an examination of the work of George Bataille to consider the desire of sport through the mechanism of the joke to trace the complex routing that it often takes. [ABSTRACT FROM AUTHOR]

This paper explores how pregnancy discrimination at work is perceived by both employers and pregnant employees. Using a public, qualitative dataset collected by the UK Equality and Human Rights Commission that offers perspectives from both employers and pregnant employees, we explore the unfair and unethical treatment of pregnant employees at work. Our findings show how pregnant workers are expected to conform with workplace systems that are treated as sacred. We suggest that employer valorization of the mythical figure of 'ideal worker' disadvantages pregnant workers. We observe how, even if this contravenes maternity protection laws, some employers self-justify discrimination against pregnant employees who they perceive to have transgressed 'appropriate' workplace behaviors as ethical and reasonable. To illuminate and conceptualize the notion of transgression, our analysis has led us to the ideas of philosopher Georges Bataille, specifically his reflections on how individuals who 'transgress' social norms are treated as taboo, as well as his metaphorical descriptions of people and practices as either sacred or profane. We theorize that pregnant workers who are treated as profane should be reclassified as sacred, opening up this idea for debate so as to disrupt long-standing patterns of discrimination. [ABSTRACT FROM AUTHOR]

This paper argues that the dominant modes of academic address, the conference paper, the journal article, and the monograph, reinforce problematic and exclusionary assumptions concerning what counts as legitimate research, whilst also restricting academic enquiry and impoverishing intellectual life. It makes its case by exploring in some detail the intellectual commitments of one the West's more wayward 20th century thinkers, Georges Bataille. It suggests that Bataille presents not simply a conceptual armoury (and one among many) for critiquing Western logocentrism from within, but offers an example of what a less domesticated, less stylistically narrowed mode of thinking might look like. [ABSTRACT FROM AUTHOR]

Recent work on the global far right has highlighted its coordination with fossil capital, what Clara Daggett calls "fossil fascism." The far right has embraced climate denial as part of its fantasy of a conspiracy against the white race, while fossil capital has embraced the far right as its most enthusiastic defender in the face of calls for decarbonization. This paper analyzes the political theology of fossil fascism, arguing climate denial is of a piece with the far right's broader denial of historical and contemporary violence. The paper draws on James Baldwin and Georges Bataille to understand climate denial as the will to innocence in face of the scientific fact that combustion of fossil fuels in past acts of racial domination has ongoing climatic effects in the present. The will to innocence intensifies the very violence it disavows, and resisting fossil fascism may require retrieving the theological concept of guilt. [ABSTRACT FROM AUTHOR]

This paper deals with the initial reception of the Marshall Plan by Georges Bataille and François Perroux in light of the discussion they held in the journal Critique, during the second half of 1948. I argue that Bataille and Perroux took the Marshall Plan as an enigma that current economic and political theories were not able to explain fully. In response, both authors contributed a unique and sophisticated economic analysis to transcend what they perceived as the limited scope of economics. By focusing on this interdisciplinary dialogue, this paper is intended as a contribution to a history of economic thought, taking in the economic inquiry of non-economists and the ways in which they relate to professional economists. [ABSTRACT FROM AUTHOR]

For over 20 years J K Gibson‐Graham and the Community Economies Collective have endeavoured to reveal the diversity of economic practice already operative in our so‐called capitalist world. The aim of this paper is to further this ambition by illuminating an occlusion in Gibson‐Graham's own political vision. It argues that diversity, in Gibson‐Graham's thought, is primarily conceptualised as something produced. Drawing upon the work of George Bataille, this paper conceptualises the economy as a superlative and prodigal system of energy exchange that, by definition, is over‐productive and wasteful. In this framing, diversity is not the result of positive relations but emerges from the prolific nature of the general economy. The idea is developed through a discussion of the Detroit urban farming movement. Specifically it argues that the inefficient, redundant and wasteful nature of urban farming is an appropriation of potentialities resident within the general economy. [ABSTRACT FROM AUTHOR]

The recent increased prominence of far-right movements and nationalism has led to a renewed focus on the political thought of the early twentieth century. This era is defined by large strands of anti-liberalism, fascism, communism, and other political inclinations and practices that have largely fallen out of favour. Nevertheless, there are a multitude of thinkers that occupy unique niches that avoid these classifications but are associated with these movements to categorise and minimise their heterogeneous thoughts. This paper counters arguments that claim that Georges Bataille is a fascist or left-fascist thinker. Specifically, these arguments claim that his "anarchism" is founded on a valorisation of violence and reckless usage of social effectivities. However, these arguments often misinterpret his writings or force his thought into easily understandable categories in which it does not fit. [ABSTRACT FROM AUTHOR]

This paper sheds light on some aspects of what contemporary clinical theory calls "borderline" condition providing a description of a key figure of late-modern culture that I will call Homo dissipans (from Latin dissipatio, -onis = scattering, dispersion). Homo dissipans is the opposite of Homo œconomicus, the form that "narcissism" takes on in contemporary "achievement society," solely concerned with rational action aimed to utility and production. In order to define Homo dissipans, I follow French philosopher, anthropologist, and novelist Georges Bataille's descriptions of two core phenomena: "excess" and "expenditure." The former can be defined as a surplus of energy that according to Bataille characterizes human existence, animated by a general movement of exudation and dilapidation and an inexhaustible drive to "pour out" of oneself, especially outside the limits of composure and reasonableness. The latter is an ethical attitude which gives its approval to excess and to its metamorphic and destructive power. The Homo dissipans' credo is to profitlessly dissipate the surplus of energy, escape into a world of pure intensities in which all forms – including identity – dissolve and surrender themselves to transformation. I argue that Bataille's ideas about "dissipation" can help us reconsider two features attributed to borderline personality disorder which have been extensively described and sometimes stigmatized – "identity diffusion" and "stable instability" – and to better recognize, understand, and make sense of their phenomenology in the clinical context. [ABSTRACT FROM AUTHOR]

This paper highlights the shortcomings of Georges Bataille's writings in terms of his failure to address white supremacy and blackness by critically engaging and expanding his cosmological metaphor through the figure of the black hole. The sun is a timeless figure in the history of western thought as an epistemological and ontological metaphor. Bataille offers alternative cosmological interpretations whereby luxurious excess and waste aim to transfigure the traditions of metaphysics, ethics, and political economy. This paper confronts Bataille's cosmologies and heliotropes through an afropessimistic lens whereby blackness proves to be an ontological positionality that is not simply marginal to whiteness, but antagonistic, thus allowing for an expanded critical cosmology that incorporates the figure of the black hole. [ABSTRACT FROM AUTHOR]

Swahili poets of the eighteenth and nineteenth centuries have foregrounded adapted perfumery customs with great reverence in their works. It functions as a vital cue to trans-Indian Ocean commonalities and as a marker of the influence of Arabian-Manga civilisation and perfumery practices on the Swahili customs. This paper examines the culture of scent in selected poetic works attributed to Fumo Liyongo and Mwana Kupona Mshamu. Interestingly, the geography of the female body parts is fused with oriental scents to excite consensual romantic intimacy. We argue, besides historically echoing the sensuousness of oriental perfumery in Swahili culture, that these two poets subliminally de-odorise body, mind and soul of their readers to experience imagery of passionate intimacy. Specifically, this article intends to focus on two prominent motifs of cross-cultural adornment: the use of Manga attar unguent, fragrance and perfume, and the scenting of genitalia. The article confronts these postulations concretised on an approach based on Georges Bataille's theory of eroticism. According to Carl Olson, Bataille was an influential French postmodern thinker and writer who argued that human life could best be understood by the interconnections and workings of eroticism (1994:231-250). He mixes philosophy and anthropology to talk about eroticism. According to Minguy, Bataille, through erotic transgressions, saw the possibility for true human freedom and communication. This theory, therefore, guides our arguments and counter-arguments, in the present article. It is the fulcrum upon which our discussions are premised. [ABSTRACT FROM AUTHOR]

Like all discourses on the ‘other’, Bataille’s heterology is faced with the problem of conceptualizing the heterogeneous (the other of thought, reason and language), while preserving its alterity, its fundamental resistance to conceptual thought. This paper interrogates the potential parallels between this aspect of Bataille’s notion and some of the prevalent concerns of contemporary and traditional aesthetics. The argument is based on the idea that theories of the aesthetic, akin to Bataille’s heterology, are always inevitably confronted with the paradoxical task of conceptually framing an experience that, per definition, resists philosophical or political appropriation. In relation to this my paper traces a development in Bataille’s thinking from an initial rejection of art and the aesthetic to their later reconfiguration as manifestations of sovereignty. Here I show how Bataille’s notion of sovereign art presents an implicit attempt to overcome some of the aporias to have surfaced in his earlier account of heterology. This development in Bataille’s thought is analysed in the context of his changing relationship with Surrealism. [ABSTRACT FROM AUTHOR]

Copyright of Filozofija i Drustvo is the property of University of Belgrade, Institute for Philosophy & Social Theory and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explores a polemic between André Breton and Georges Bataille around the question of the politics of the avant-garde. Focussing on texts composed in the late 1920s, principally Breton's Second Manifesto of Surrealism and Bataille's 'The "Old Mole" and the Prefix Sur in the Words Surhomme and Surrealist', this paper argues that in examining this debate around matter and material, it is possible to extract two distinct conceptions of the places of subjectivity and revolution in avant-garde aesthetics. While Breton wishes to separately define the idealist aesthetic projects of Surrealism and the materialist project for revolution, Bataille argues that a commitment to that materialist project requires a similarly materialist aesthetics. [ABSTRACT FROM AUTHOR]

Copyright of MATRIZes is the property of Universidade de Sao Paulo, Programa de Pos Graduacao em Ciencias da Comunicacao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, I explore the affective dimensions of what Jean-Luc Nancy calls "exscription," particularly the affective dimensions of failure, or even more specifically, those of the failure to die at the right time, all of which I find bracketed out, or even "exscribed," in Nancy. I argue, however, that those dimensions, along with the sense of needing to die at the right time (yet failing to do so), are but an undeniable part of existence for some of us, a sense of existence by which one wants a real out of existence, a real ek-in ek-sistence. "Exscription," if it is to be attentive to the sense of existence in all its senses, as Nancy would want it, cannot ignore or exclude that sense of ek-sistence and all its affects, therefore. Put another way, as long as we fail to sense and acknowledge that particular ek-sistence and its affects, "exscription" will only mark our failure as such. That latter failure is what I try to reduce here in my readings of Georges Bataille's citation of the Aztec myth and Édouard Levé's Suicide, both of which I also propose to be regarded as "exscriptions." [ABSTRACT FROM AUTHOR]

This paper offers a twofold ontological conceptualization of technology in the Anthropocene. On the one hand, we aim to show how the Anthropocene occasions an experience of our inescapable inclusion in the technological structuring of reality that Martin Heidegger associates with cybernetics. On the other hand, by confronting Heidegger's thought on technology with Georges Bataille's consideration of technological existence as economic and averted existence, we will criticize Heidegger's account by arguing that notwithstanding its inescapable inclusion in cybernetics, technology in the Anthropocene itself fosters an experience of what remains excluded. We conclude by indicating how such an experience is relevant for contemporary philosophical investigation of technology. [ABSTRACT FROM AUTHOR]

This paper will argue that both Bataille and Nietzsche embrace a rather idiosyncratic understanding of sovereignty (Bataille) and power (Nietzsche), according to which the sovereign moment is to be identified with a moment of profound loss. For both thinkers, sovereignty and power do not stand alone but are absolutely dependent on forces which threaten their integrity at every moment. For both, the ultimate powerlessness of power, or the loss of sovereignty, does not constitute weakness but precisely the opposite, strength and vitality. Nietzsche occupies himself with the problem of power through his examination of ancient agon, where he organises the limitations of power; through his occupation with the Will to Power, where he constructs an ontology of power; and finally through his meditations on the thought of the return, where the power of time manifests itself in the sovereignty of a moment which has liberated itself from the demands of various cultural and social power structures which have produced the human of the Christian Western civilisation: a human solely occupied with productions and results. Ultimately, this paper aims to elucidate that Bataille's sovereignty and Nietzsche's power win nothing specific; but that their sovereignty lies in their resistance to the Western cultural model of understanding life through the optics of productions, wins, and results. [ABSTRACT FROM AUTHOR]

The present essay reconsiders Georges Bataille's politics of the impossible in light of Jean-Luc Nancy's and Philippe Lacoue-Labarthe's collaborative work conducted at the Centre for Philosophical Research on the Political. In particular, my submission critically assesses Nancy's and Lacoue-Labarthe's concerted effort to displace the problematic of the subject to make room for a new ground of the political derived from Bataillean conception of community. While Bataille's philosophy proved to be decisive to Nancy's and Lacoue-Labarthe's exploratory research at the Centre, it also constituted a source of profound ambivalence insofar as Bataillean thinking of relation necessarily leads back to the question of the subject. The paper argues that Nancy's admitted failure to develop the unprecedented Bataillean politics is rooted in persistence of the subject in Bataille's philosophy. At the same time, it maintains that what Nancy perceived as a failure must be grasped as success since Bataillean determination of the political necessitates not so much an eradication of the problematic of the subject, as its re-elaboration. If, as Nancy and Lacoue-Labarthe suggest, construction of the subject throughout the development of Western metaphysics has determined philosophical thinking of political community, then Bataillean sovereignty (with its presupposition of the acephalic subject freed from subjection to symbolic authority) allows for a new and non-identitarian conception of community not bound to the destiny of the state. [ABSTRACT FROM AUTHOR]

This critique of Lawrence Josephs's paper on sexual disgust offers an alternate understanding of what is meant by the term "relational." To this end, the work of Georges Bataille is appropriated toward a relational understanding of sexual disgust, both as it relates to the content of the phenomenon and as a model for investigation. The perspective adopted from Bataille is then applied to Josephs's clinical case material. The critique testifies to the need for a more expansive relational perspective, including cross-disciplinary and cross-cultural contact. [ABSTRACT FROM AUTHOR]

Although Georges Bataille (1897-1962) wrote only uncompleted theoretical texts on “abjection” that remained unpublished during his lifetime, he remains a key, if often hidden, figure in the contemporary discourse on abjection, forming one basis of Julia Kristeva's seminal, psychoanalytically informed work inThe Powers of Horror. Inspired by Bataille's anti-systematic thought, this paper eschews linear argumentation in favor of an abject mode of writing that sketches obscure associative connections between two stories of rats: Bataille's novellaThe Impossible(with its “Story of Rats”) and Freud's case study on the “Rat Man.” In doing so, the paper takes up Pierre Klossowski's formulation of the “simulacrum,” advancing the idea that Bataille's “abjection” is simulacral—not a closed, well-delineated concept, but a notion that always opens up beyond itself, forever slipping, spilling, and shifting, thereby performing the very action of abjection. Bataille's performative simulacrum of abjection is read in relation to his notion of the “formless” as elaborated by Rosalind Krauss, as well as Kristeva's theorization of “abjection.” This investigation of notions of abjection and the formless generates associations and meditations on possibilities for thinking and performing abjection in the wake of Bataille. [ABSTRACT FROM AUTHOR]

In this article we explore the possibility of viewing complex systems, as well as the models we create of such systems, as operating within a particular type of economy. The type of economy we aim to establish here is inspired by Jacques Derrida’s reading of George Bataille’s notion of a general economy. We restrict our discussion to the philosophical use of the word ‘economy’. This reading tries to overcome the idea of an economy as restricted to a single logos or master narrative. At the same time, however, Derrida illustrates that we always operate from a restricted framework and as such something will always escape and interrupt our understanding of the world. In this paper we will propose that one could use Derrida’s reading of Bataille, along with notions such as différance, in order to move towards an understanding of complex systems as existing within certain sets of possibilities and constraints. We argue that this view of an economy agrees with the work of Edgar Morin on complexity and his conceptualization of general complexity. [ABSTRACT FROM AUTHOR]

‘Definition of Heterology’ illuminates sacred, heterogeneous experiences Bataille never stopped interrogating, in their throbbing movement of emergence. Furthering orthodox disciplines in the sciences of man, Bataille accounts for the ambivalent feelings of ‘attraction and repulsion’ at the heart of inner experiences that constitute the heart of his thought. In this paper, I further a mimetic line of inquiry in Bataille studies and argue that the laws of attraction and repulsion that animate heterology find their polarized foundations in the laws of the socius, which are also the laws of imitation understood in its heterogeneous – anthropological, ontological and psychological – manifestations. Paradoxically, heterology, while being the ‘science’ (logos) of the ‘totally other’ (hetero), may point toward an abyssal experience of a communicative homology that has the power to transform impure matters into pure spirits, angelic souls into material bodies. [ABSTRACT FROM AUTHOR]

Abstract: In the Anthropocene humanity acquires a new collective geologic identity. There are two contradictory movements in this Anthropocenic thought; first, the Anthropocenic trace in the geologic record names a commons from below insomuch as humanity is named as an undifferentiated “event” of geology; second, the Anthropocene highlights the material diversities of geologic bodies formed through historical material processes. This paper addresses the consequences of this geologic subjectivity for political thought beyond a conceptualization of the commons as a set of standing reserves. Discourses of limits and planetary boundaries are contrasted with the exuberance and surplus of fossil‐fuelled energy. Drawing on the political economy of Georges Bataille and the material communism of Maurice Blanchot, I argue for the necessity of a political aesthetics that can traverse the difference between common and uncommon experience in the formation of an Anthropocene commons. [ABSTRACT FROM AUTHOR]

This paper aims at gaining a better understanding of the inherent paradoxes within sustainability discourses by investigating its basic assumptions. Drawing on a study of the metaphoric references operative in moral language, we reveal the predominance of the 'well-being = wealth' construct, which may explain the dominance of the 'business case' cognitive frame in sustainability discourses (Hahn et al. in Acad Manag Rev 4015:18-42, 2015a). We incorporate economic well-being variables within a philosophical model of becoming well (Küpers in Cult Organ 11(3):221-231, 2005), highlighting the way in which these variables consistently articulate a combination of 'objective' and 'subjective' concerns. We then compare this broad understanding of well-being with the metaphors operative in the sustainable development discourse and argue that the sustainability discourse has fallen prey to an overemphasis on the 'business case'. We proceed to draw on Georges Bataille to challenge the predominance of these value priorities and to explore which mindshifts are required to develop a more comprehensive understanding of what is needed to enable 'sustainable development'. [ABSTRACT FROM AUTHOR]

The appropriation and reproduction of pre-modern graphic materials constituted the ‘primitive’ in modernist and ethnographic discourses. George Bataille’s study of pre-Columbian historical anthropology and his misreading of a reproduction of a figure in a Mexican codex as a scene of human sacrifice initiated his anti-humanist project. Bataille’s parasitic dependency on the pre-modern provides an analytical point of departure towards a critique of modernist cultural relativism. This paper pursues incidents where horror is seated in humanist accounts of early modern mnemonic technologies and pictorial structures from the Arma Christi in a sixteenth-century Mexican featherwork mosaic to the ‘regressive’ Carolingian perspective discussed by Erwin Panofsky. [ABSTRACT FROM AUTHOR]

This paper examines the implicit religiosity of compulsive buying. Much of the extant literature on the subject focuses on biological and/or psychological factors. I argue that the cycle of behaviour in compulsive buying, which oscillates between euphoria and depression, can be paralleled with Durkheim's exposition of collective effervescence. In my paper I argue that many ofthe behaviours expressed in the cycles of compulsive buying can be described as religious, and that the sense of fulfilment striven for in the pursuit of commodity after commodity can be viewed as a desperate need to heal the self and, invariably, to find salvation. My understanding of the religious is discussed in a relationship between the sacred and the profane in the context of Durkheim and then Bataille, which leads me to the conclusion that compulsive buying is an implicitly religious activity. [ABSTRACT FROM AUTHOR]

The spirit of capitalism shifted throughout the twentieth century, Boltanski and Chiapello place it sometime in the period between the 1960s and 1990s [2005,The New Spirit of Capitalism, Verso, London], for Bell it had happened by the mid-1970s and its contradictions were already apparent [1998,The Cultural Contradictions of Capitalism, Basic Books, New York]. David Harvey is more specific and cites 1979 as the dawn of the new era [2005,The New Spirit of Capitalism, Verso, London]. This paper seeks to build on this scholarship of the changing spirit of capitalism and read it through the development of the heroic figure of the American imagination, through the representation of the capitalist hero. Its aim is to situate the figure of the capitalist hero in the post-crash era and ultimately to understand the seductive power of the new capitalism that enables it to thrive. My thesis is that the seductive power of the new capitalism can be understood as an oscillation between revulsion and awe, we are both morally repulsed by the venality of capitalism yet also captivated by it. Revulsion and awe are at the core of the libidinality of the new capitalism and can be seen through the representation of the heroic object of the capitalist imagination. [ABSTRACT FROM AUTHOR]

At least twice, Georges Bataille commented briefly but memorably on photographs he owned of a Chinese prisoner being executed by dismemberment. The history of this punishment in China, known as lingchi, or “the death by a thousand cuts,” ended around the same time the photographs were taken, but Bataille’s comments evinced a modern sensibility of punishment that is aesthetic rather than pedagogical, and which Bataille often theorized with reference to the Marquis de Sade. In the contemporary US, this regime is intimately connected with the visual stigmatics of racism, and has resulted in two contrasting phenomena: capital executions giving way to solitary confinement, and the extrajudicial public killings of unarmed black people by police. In this paper, the purposes of hidden and visible torture by the state are compared through examples taken from premodern China, early modern Europe, and the contemporary United States, and interpreted with reference to psychoanalytic and post-psychoanalytic philosophy. [ABSTRACT FROM PUBLISHER]

Datocracyis a compound neologism that embraces transhistorical liberations and reconfigurations of data, in its multiple perceptual-linguistic forms, into new value relations and systems of governance, democratic or otherwise.Datocracyevolves from the often-violent separation of data from its habitual matrices, by virtue ofdispositifs, or apparatuses, as defined by Michel Foucault and elaborated by Gilles Deleuze. This paper examines material examples of the functioning of suchdispositifsthrough Georges Bataille, Walter Benjamin, François Rabelais (through Mikhail Bakhtin) and William Burroughs. These examples demonstrate how emancipated data are readily recuperated into new relations of governance, as liberatory socio-political tools (or apparatuses), or vehicles of tyranny. In its passage between liberation and recuperation, in its state of utterance, perhaps, data experience a protosemantic moment, a pre-definitional state, which offers the promise of a momentary escape from, or rather within, value relations. [ABSTRACT FROM PUBLISHER]

In this paper, I focus on the term 'immanence' in Simone de Beauvoir's The Second Sex and show how it relates to her historical account of sexual oppression. I argue that Beauvoir's use of Hegel's master−slave dialectic and of Claude Lévi-Strauss's reflection on the prohibition of incest lead her to claim that in all societies 'woman' is constructed as 'absolutely other.' I show that there is an ambiguous logic of abjection at work in Beauvoir's account that explains why men are the only examples of transcendence in history, whereas women lack it. Finally, I discuss the way in which the relation between immanence and abjection helps to explain the intellectual relation between Georges Bataille and Beauvoir. [ABSTRACT FROM AUTHOR]

This paper discusses the crisis of 1929 in the French surrealist movement, focusing on the critiques of surrealism's political position advanced by Georges Bataille and Georges Ribemont-Dessaignes. As editors of the reviews Documents and Bifur respectively, Bataille and Ribemont-Dessaignes occupied similar positions in the cultural avant-garde, marked by proximity and distance, to the surrealist group gathered around André Breton. The value of their response to the crisis of 1929 is related to the subsequent status of each writer: whereas Ribemont-Dessaignes is regarded as little more than a footnote in the history of Dada and surrealism in France, Bataille is now considered a pivotal figure in twentieth-century French culture (famously described by Foucault as "one of the most important writers of his century"). Their critiques of surrealism differ in the position they assume towards the issues of individual creative freedom and autonomy. Surrealism's political impasse led Ribemont-Dessaignes to limit his activities to the province of art and literature, affirming creative endeavour as a manifestation of individual freedom and autonomy and effectively severing the tension between culture and politics that Breton sought to maintain as one of the defining characteristics of surrealism. Bataille, by contrast, ever sceptical of claims that surrealism could represent a radical political position, embraced the failure of surrealism as the premise of his own enterprise. For Ribemont-Dessaignes freedom remains an abstraction, manifested in the play of the literary or artistic work; for Bataille freedom was the lacerating limit-experience, one that questioned all certainties, including that of the subject itself. [ABSTRACT FROM AUTHOR]

This paper seeks to give expression to notions of excess within economies of climate change. The paper begins by addressing the dominance of scientific modelling in the scientific and political constructions of climate change manifested through general circulation models and scientific visualisation. Considering this `digital earth', the paper further investigates how the unit-based accumulation of earth data has actively secured the production of political responses that have both emulated and reinstated a model of accounting (such as the Stern Review and carbon trading). Considering the rendering of digital earth as a specific assemblage of globalisation produced through digitalisation, I argue that the digital realm is productive of its own forms of excess (expressed in aesthetics and globalism). I suggest how this excessive globality reveals its own fragmentation through negative presentation. Drawing from Georges Bataille's notion of expenditure and Maurice Blanchot's writing of the disaster I seek to describe a terrain of knowledge and loss that breaks with this afore- mentioned circuit of accounting, and instead considers another kind of relation (Bataille's concept of expenditure) to account for the wasting of the world. The paper concludes with a Bataillean `sketch' to consider how this excess may be recuperated as an emergent ethic within the disaster yet to come. [ABSTRACT FROM AUTHOR]

This paper examines Bataille's role in the formation of the question of community, as developed by Nancy and Blanchot. The paper aims to situate the problematic status of Bataille's influence--as both formative but ultimately insufficient--in his relation to Nietzsche and what Bataille understands as the experience of an irrecoverable loss. What it would mean to share such loss, what is at stake in bringing that experience to articulation, and what happens to those who endeavor to do so constitute the recalcitrant elements in Bataille's thought, which solicit but cannot sustain a renewal of the question of community. [ABSTRACT FROM AUTHOR]

In this paper I compare the works of Paul Virilio and Georges Bataille through a discussion of their theories of vision, the image, and destruction. The first section of the paper is a consideration of Virilio's philosophy of speed (dromology) that turns off an interpretation of Theodore Géricault's 1819 work, The Raft of Medusa , moves through a discussion of the Greek mythology of the Gorgon, and ends with an analysis of contemporary military technology. In the second part of the paper I explore Bataille's critique of ocularcentrism through an examination of his famous novel Story of the Eye and a consideration of his concepts of the pineal eye, the limit experience, and the labyrinth. The final section of the paper contrasts the theories of Virilio and Bataille through an examination of the political implications of their ideas about vision, the image, and destruction. [ABSTRACT FROM AUTHOR]

This essay addresses Georges Bataille as a historical thinker by concentrating on The Accursed Share (three volumes, 1949-54), the text Bataille took as his masterwork. An amalgam of cultural criticism, anthropological and sociological research, The Accursed Share reveals Bataille's temporalised vision of his four central ideas, excess, expenditure, sovereignty and transgression. Grappling with this vision is key for understanding Bataille's oeuvre as a whole because it brings the entirety of his assessments of Western and world culture under its heading.The aim of the paper is to offer a sense, on one hand, of Bataille's dystopic heterology and, on the other hand, the unique formulation of the junctures between economics, power and morality that define him as important for the irruption of post-structural thought specifically, and indeed, the postmodern era as a whole. [ABSTRACT FROM AUTHOR]

An instructive comparison can be drawn between Jacques Ellul's 1936 Esprit article portraying "Fascism as Liberalism's Child" and Georges Bataille's 1938 lecture on "The Sacred Sociology of Today's World". Both rely on Durkheim's sociology in assuming modernity's amorphousness, leaving passive masses of atomized individuals susceptible to mobilization into totalized entities by charismatic leadership. Bataille welcomes the postwar intensification of social aggregates but criticizes their militant, militaristic regimentation as not violent and sacred enough, whereas for Ellul, the resurgent social sacred (whether orgiastic or dictatorial), as the active mass, is the enemy of the free person as the sole meaningful whole. [ABSTRACT FROM AUTHOR]

The impact of modern technological society on the human spirit and on human values is undeniable. But the ability to philosophically engage with this impact and also to gain the means whereby we could evaluate it lucidly and soberly is a whole other matter. It is difficult for us today to find a place where we could stand outside the contemporary cultural matrix that has come to create our very selves, so as to identify and assess the aspects of our humanity that have always managed to outstrip the cultural conditioning and construction of our most basic senses of identity and self. This paper will take this as a central theme by briefly looking at three specific philosophers of culture and humanity, and will explore their insights on the concepts of technology, culture, utility, and efficiency. By extension, all the perspectives outlined here will also imply a philosophical portrayal of the condition of contemporary man therein. Through examining some specific writings of Jacques Ellul, Georges Bataille and the Chinese sage Zhuangzi, as they bring to bear on these aforementioned concepts, it is my contention that we will be in a better position to assess the relationship between the human spirit, technology and society in general, as well as explore the ways in which we can reclaim the inalienable and fundamental existential sovereignty of the human spirit in particular. [ABSTRACT FROM AUTHOR]

This article argues that historical existence in the Anthropocene is constituted by waste. As both act and product waste increasingly dominate natural, social, and political environments. The Anthropocene as a threshold in natural history then is inseparable from the profusion of waste that has accompanied its rise. Our insatiable wastefulness and our reforming of the planet with trash in turn create distinct consequences for historical consciousness and historical theory. Historical thinking and historical writing must reckon with waste in its physical and metahistorical registers. Key to this challenge is the thought of Georges Bataille, who attempted to reorient political economy by centering waste in place of production. With expenditure at the center of human existence, twenty-first-century historians can undertake an analogous restructuring of historical knowledge. Waste constitutes a central experience of sovereignty. In wasting, the consumer attains momentary sovereignty over self, world, and history. This article also examines Jean Baudrillard's articulation of the end of history as a moment of refusal in order to sketch how waste has emerged as a historical condition. As a consequence of this connection, it also considers how the historicity of waste might reshape the self-understanding of historians as they take stock of the Anthropocene. (7724 words) [ABSTRACT FROM AUTHOR]

The author comments on Mayfair Mei-hui Yang's article on economic hybridity, ritual expenditures and Georges Bataille's concept of "general economy." He states that religious practice and the ritual expenditure on spectacular performances of sacrifice and destruction are not activities usually associated with rapid regional economic development. He asserts that the paper did not unfold stories of religious squandering, general sacrifice, indulgent consumption and tomb building into the dominant narrative of global capitalist penetration. What Yang aimed to confront in her search for new conceptual vocabularies is the lingering influence of economic determinism.

If the climate emergency's imperative has seemingly been delayed by Covid-19, this article identifies a disequilibrium problem applied to the general economical thought of capitalism and ecology. Drawing a correlation, it offers a conceptually communist, aneconomic configuration. Addressing how current practise both privileges the human as differentiated from the non-human, and simultaneously places ontology unequally within unsustainable ecosystems, it reads several texts of Jacques Derrida. Following a summary of recent ecological and non-ecological commentaries on the formulation of aneconomy, and a given revision of Georges Bataille's general economy, my Derrida exegesis is split between the early notion of différance, and its later concerns in post-1989 texts preceding his final seminar on sovereignty from 2001 to 2003. Concentrating on Derrida's formulations of immunology, mutation, and inequivalence, my argument for an ecological aneconomy builds by examining Derrida's deconstruction of oikos and the propre; a differentiation of excess and expenditure in material and idealist dialectics; his identification and subsequent expression of a proposition of irrefutable justice; and a challenge to animal-relegating presuppositions of human propriety. After Derrida, I argue for a necessarily valueless ecology, its imperative ontologically aneconomic and having no possible exception in necessitating a rethinking of the ontology of inequivalence. [ABSTRACT FROM AUTHOR]

This article draws from the reading protocols developed by José Esteban Muñoz to advance a political reading of Georges Bataille. It argues for a consistent and coherent anti-fascism across Bataille's work, from the early "political" writings to the mature turn toward mysticism. Focusing in particular on his writings from the 1930s, this article clarifies some of the key concepts in Bataille's critical theory of fascism: expenditure, heterology, base materialism, and democratic anguish. [ABSTRACT FROM AUTHOR]

The article discusses the sacred and the level of sacrifice in the works of French intellectual Georges Bataille. Topics discussed include a two-fold effect of the ouroboric nature of discursive life, the first article of Bataille for the literary review "Acéphale," and his search for the sacred outside of the traditional forms of religion.

The author offers reflections on Acéphale, a secret society formed by Georges Bataille wherein the members engaged in some weird rites and that somebody as supposed to be sacrificed. He discusses an article by Bataille, "The Sacred Conspiracy," an argument on the absurdity of Acéphale, and the dissolution of the Acéphale group.

The article discusses the turn of French intellectual Georges Bataille to a theory of general economy. Topics include the argument of Bataille on the shared political-economic logic of capitalist accumulation and communism, Bataille's engagement with G. W. F. Hegel, Ludwig Feuerbach, and Karl Marx, and information on volume one of "The Accursed Share" by Bataille.

The article provides information on the collage entitled "Echo," occasioned by the work of collaborative artists Ryan M. Pfeiffer and Rebecca Walz. Topics discussed include comparison of the drawing and collages by Pfeiffer and Walz with those of Georges Bataille, role of surrealism in the work of Pfeiffer and Walz, and a recurring motif in Pfeiffer & Walz's collages and their wider corpus.

The paper explores the potentiality of life's excess in situations such as detention at Guantánamo Bay and how these challenging and oppressive situations can constitute a different relationship between life and sovereign power/violence. Instead of condemning the concept of sovereignty as a whole, the paper first draws a distinction between sovereign violence (which aims to imprison life) and sovereign experience (as an experience of life's excess) and, following Georges Bataille, delves into the latter. In doing so, the paper engages with moments where life is at the limit of sovereign order and with its excess defies it. [ABSTRACT FROM AUTHOR]

The article considers the feminist book "The Second Sex" by Simone de Beauvoir, focusing particularly on the influences of philosophers Georges Bataille and Georg Wilhelm Friedrich Hegel upon Beauvoir's writings. Topics explored include the philosophic idea of other, sovereignty, and Hegel's master-slave dialectic.

This essay takes up the question of community in William Shakespeare's The Merchant of Venice (ca. 1600) to explore alternative models that challenge the violently homogenizing and xenophobic society of Christian Venice. Through Antonio and Shylock's bond-of-flesh, the play invites audiences to witness the genesis and development of a new mode of interrelationality, evoked by the melancholic condition, propelled by desire for violence, and ensured through risking death. Drawing from Georges Bataille's "law," which insists that human beings are only united to each other through rents and wounds, this article details the way that The Merchant of Venice mobilizes an imaginative possibility whereby damage and vulnerability constitute communion. Contrasting such communion with Venetian sociality, this essay identifies the paradox that sociality--premised as it is on the protection of integral, bounded selves and undergirded by the ideology of possessive individualism--disallows the union for which sacrificial communion strives. Unexpectedly, the destruction and self-abnegation expressed by both Antonio and Shylock catalyze a costly and crucial rethinking of community, one that privileges risk and loss over the rational self-preservation essential to the Christian republican view of community. [ABSTRACT FROM AUTHOR]