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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]

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]

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]

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 idea of a "community of death" theorized by Maurice Blanchot with reference to George Bataille, and the discussion he pursued assuming Acéphale and May 68 as its concrete forms provides an important conceptual framework for the idea of emancipation‐oriented social movement. The thinkers discussed in here deliberated society or community as rather than being a platform of immanence that sacrificed the its singularity and the absolute otherness to an organic social ideal, connoting its singularity as the medium of revealing and sharing in a way that corresponds to a surplus within the community. Even if the most prominent aspect of the Arab Spring and Gezi Movement, storming through the Middle East, was the subsequent strengthening of the forces leading to blood and tears in these ancient lands, it is possible to answer questions about these phenomena such as "Are there any small sparks, glows or flares in the dust that can give lifeblood to the co‐existence of the inhabitants of these lands? What are the conditions?" by way of conceptual ammunition. Despite the subsequent antidemocratic pushbacks, this wave of social movements has now irreversibly placed new forms of individuality and subjectivity based on social and political freedom on the agenda of the masses in the Middle East. For the Arab Spring and the Gezi movement, the plurality of the public that emerged during the demonstrations, which could not be reduced to any identity or class, points to both the chances and the saddening misfortune of the social movements here, as Blanchot said. [ABSTRACT FROM AUTHOR]