A poetic, philosophical, and political account of Nietzsche’s importance to Bataille, and of Bataille’s experience in Nazi-occupied France. Georges Bataille wrote On Nietzsche in the final months of the Nazi occupation of France in order to cleanse the German philosopher of the “stain of Nazism.” More than merely a treatise on Nietzsche, the book is as much a work of ethics in which thought is put to the test of experience and experience pushed to its (...) limits. At once personal and political, it was written as an act of war, its publication contingent upon the German retreat. The result is a poetic and philosophical—and occasionally harrowing—record of life during wartime. Following Inner Experience and Guilty, On Nietzsche is the third volume of Bataille’s Summa Atheologica. Haunted by the recognition that “existence cannot be at once autonomous and viable,” herein the author yearns for community from the depths of personal isolation and transforms Nietzsche’s will to power into his own will to chance. This new translation includes Memorandum, a selection of 280 passages from Nietzsche’s works edited and introduced by Bataille. Originally published separately, Bataille planned to include the text in future editions of On Nietzsche. This edition also features the full notes and annotations from the French edition of Bataille’s Oeuvres Complètes, as well as an incisive introductory essay by Stuart Kendall that situates the work historically, biographically, and philosophically. (shrink)

Georges Bataille's work is an essential reference in any discussion of modernity and postmodernity. An important influence on Foucault, Derrida and post-structuralism, Bataille is a thinker of key significance. This volume makes a selection from the entire body of his academic work, showing how his thinking on sacrifice, eroticism, taboo and transgression, and the nature of identity inform his social theory. Bataille - Essential Writings contains much previously untranslated material, including the complete texts of seven essays, (...) and long extracts from many others. It is the most comprehensive selection of Bataille's work to date, edited by an acknowledged authority. Bataille - Essential Writings will be the standard introductory text to this profound and difficult thinker. (shrink)

Hans-Georg Gadamer is considered to have made the most important contribution to hermeneutics of this century through his major work, Truth and Method. Born in Marburg on February 11, 1900, he earned his doctorate under Paul Natorp, the Plato scholar, in 1922 and completed his habilitation thesis on Plato's dialectical ethics under Martin Heidegger in 1928. He spent the major portion of his teaching career at the University of Heidelberg, becoming emeritus professor in 1968. In retirement he became widely (...) known in the United States through his regular fall courses at Boston college and his numerous lectures at major universities throughout the century. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:John Dewey: The ChicagoYears GEORGE DYKHUIZEN DEWEYCAMETO CHICAGOin the summer of 1894 as head professor of philosophy at the University of Chicago and left in January, 1905, to become professor of philosophy at Columbia University. During his Chicago years, Dewey's interests led him not only into the field of philosophy but also into that of education, and in each of these areas he acquired a retmtation which placed him (...) among the top thinkers in the country. His work in philosophy resulted in his being acclaimed, along with Charles S. Peirce and William James, as one of the three great founders of American pragmatism, and his achievements in education led to his being regarded as one of the country's most outstanding educational thinkers and a prime mover in educational reform. The University of Chicago was only four years old when Dewey arrived there, but already it had attained a high standing among the universities of the country. The main reason for this was that the University had set out to be not simply another college but a university, like the universities in Europe and like Johns Hopkins and Clark universities in this country. This meant that the graduate schools of the University were to be stressed and that a large part of the faculty was to devote itself exclusively to graduate instruction and research. The type of faculty member the University looked for "must be a teacher, but first and foremost he must be a scholar, in love with learning, with a passion for research, an investigator who could produce, and if what he produced was worthy, would wish to publish." ~ In the four years since its founding, the University had assembled one of the most outstanding faculties in the country, a faculty which included: T. C. Chamberlin in astronomy, Rolin D. Salisburg in geology, Albert Michelson in physics, Jacques Loeb in biology, J. M. Coulter in botany, Thorsten Veblen in political economy, Albion Small in sociology, Paul Shorey in Greek, J. H. Breasted in Egyptology, and R. G. Moulton in English. When Dewey came to the University, therefore, as head of the Department of Philosophy, this meant that he was to teach mostly graduate students, do research, and have associations with some of the most brilliant scholars in the country. These features of the new position had appealed strongly to Dewey when he was considering the offer to 1T. W. Goodspeed, A History of the University of Chicago. The First Quarter (Chicago: 1916), 201. [227] 228 HISTORY OF PHILOSOPHY become professor of philosophy at Chicago and were among the decisive factors in bringing him to the University. William Rainey Harper, president of the University, was in large measure responsible for its early successes. "Those massive buildings, millions of money, thousands of scholars and scores of teachers," wrote one of his admirers, "are a monument to the foresight, nerve, and ceaseless activity of W. R. Harper, a veritable Napoleon in the educational field." 2 Born July 26, 1856, Harper was three years older than Dewey and every bit as precocious. He received his A.B. degree from Muskingum College when he was fourteen; he entered Yale as a graduate student when he was seventeen and got his Ph.D. degree from there at the age of nineteen. Upon receiving his doctorate, he began a career teaching Hebrew first at the Baptist Union Theological Seminary in Chicago and then, in 1886, at Yale. Harper wrote extensively on theological matters and his views prompted an attack on his orthodoxy in 1888. He weathered the storm, however, and throughout his life was a staunch defender of liberal theological thought. Harper had tremendous vitality and enthusiasm, and these qualities, along with his scholarship, led to his appointment as first president of the University when it was founded in 1890. Harper and Dewey were to have close associations on the administrative level, and though many of these were to be pleasant and cordial, others turned out to be not so harmonious and led eventually to Dewey's resignation from the University. Though Harper was particularly concerned that a strong department of philosophy be established at the University, up to the time of Dewey's... (shrink)

Georg Henrik von Wright (1916–2003) started his studies in theoretical philosophy at the University of Helsinki in 1934. His teacher, Professor Eino Kaila (1890–1958), was an associate of the Vienna Circle who had changed the course of Finnish philosophy with his own version of logical empiricism. Under Kaila’s supervision, von Wright wrote his early studies on probability and defended his doctoral thesis The Logical Problem of Induction in 1941. Von Wright met Ludwig Wittgenstein in Cambridge in 1939 (...) and 1947 and eventually became his successor there in 1948–1951. Later, von Wright characterized these two philosophers as his “father figures”: “Kaila had turned me into a logical positivist or empiricist. Wittgenstein, on the other hand, thoroughly eradicated this personality of mine.” This article studies von Wright’s changing relation to logical empiricism. The main sources include his correspondence with Kaila in 1937–1958 and his books Den logiska empirismen (in Swedish in 1943; in Finnish in 1945) and Logik, filosofi och språk (in Swedish in 1957, in Finnish in 1958). In his “Intellectual Autobiography” (1989), von Wright described the former book as “a farewell to the philosophy of my student years”. Wittgenstein’s influence can be seen in von Wright’s denial of the unity of science and his cool cultural pessimism as expressed in his critical essays. But it is also evident that logic and exact thinking continued to be central tools and ingredients of his subsequent and highly appreciated work as an analytic philosopher. (shrink)

continent. 1.2 (2011): 129-135. Introduction Vincent W.J. van Gerven Oei Successions of words are so agreeable. It is about this. —Gertrude Stein Nachoem Wijnberg (1961) is a Dutch poet and novelist. He also a professor of cultural entrepreneurship and management at the Business School of the University of Amsterdam. Since 1989, he has published thirteen volumes of poetry and four novels, which, in my opinion mark a high point in Dutch contemporary literature. His novels even more than his poetry are (...) criticized for being inaccessible, which I generally take to be a compliment. It would be like saying that Fernando Pessoa is inaccessible, which he is not. Neither is Wijnberg. When we think of the combination economist-poet we are immediately reminded of the American poet Wallace Stevens, who, as the story goes, had two stacks of paper on his desk, one for contracts, one for poems. We also know that Stevens wrote on the economy and that questions of economy and insurance surface at multiple points in his poems. The following text is a very preliminary attempt to point at the intersections between poems, novels, business, and poetry in Wijnberg’s work. On the back cover of his novel De opvolging ( The Succession , 2005), Wijnberg states the following: “[This is] a novel for whomever is interested in the workings of a company as much as in the workings of a poem.” Wijnberg thus claims that the way in which a company “works” may be similar to the way in which a poem “works.” The question is the obvious one, what does this similarity consist in? De opvolging tells the story of company in which bosses and company doctors, secretaries, children, clowns, and beggars have tons of meetings, recite poems, perform plays, tell jokes, and succeed each other, climbing up and down in the company’s hierarchy. De opvolging is a novel in which the career of people follows the career of words. It resonates with Gertrude Stein's sentences, "Grammar. What is it. Who was it" (1975, 50). The words in Wijnberg's poems are like he characters in his novel. And if we keep in mind this allegorical reading of De opvolging , which is obviously only one of the possible readings, we may be able to understand some aspects of Wijnberg’s poetry. A repetition is already a pun. Look, that word is trying it again, as if it is afraid that by not doing it it would give up the hope that it will ever be able to do something. A pun is the opposite of the first word coming to the mind of someone who shouts it when he suddenly discovers something. (104) The repetition, the succession of the same word, is already a pun, a joke. The succession of the father by the son after the revolution is a joke. "Look he's trying it again!" The essence of a joke is a repetition. Archimedes’ “Eureka!” is its opposite. Poems can easily become jokes, depending on the way the words follow and repeat each other. In De opvolging , the careers of the bosses, good and bad secretaries, and company doctors easily become jokes, as they are “afraid that by not doing it [they] would give up the hope that [they] will ever be able to do something.” Not only the repetition, but also the distance and difference between the words in a poem, their cause and effect relations can be read as company relations. This becomes clear when we, for example, read the first lines of the poem “Cause, sign” from Het leven van ( The Life Of , 2009). A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate some- thing only because it’s different for me. If I didn’t have to write this myself, but would have secretaries to whom I could dictate it, I would be able to say more about it. (49) Upon reading the first two lines we can already conclude that any word may be cause or sign or both. If a sign is also a cause there is no reason to discriminate it, yet to the poet they are still different. This difference only becomes expressible the moment he would have a secretary. Just like in De opvolging , the secretary introduces a distance; not in a company but in a poem. Hence the difference between “good” and “bad” secretaries in a company, where the good secretary of one boss may be the bad secretary of another one. The more we can say about the bosses of the company, or signifiers of the poem, the greater the distance we introduce between them and us. We should take serious the relation between Wijnberg’s novels and poems. Although they operate on different scales, they explain and converse with each other. Another example may be the novel Politiek en liefde ( Politics and Love , 2002), which deals with the relation, precisely, between politics and love. In the novel, Nicolai, a lieutenant in the Dutch army, is sent to Africa on a military mission. Upon leaving a receives a letter from his father. Dear son, Don’t do anything stupid before your father has advised you to do so. Your mother asked me to write a wise letter. I have been looking for wisdom for half a day and haven’t found much. If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave. What I want to say is that you have to return from Africa in good health, and before you know it the world will be your slave [....] Signed with a kiss from your father. (88) The line, “If you borrow a small amount from a bank you become the bank’s slave, but if you borrow a couple of millions and spend them as quickly as possible the bank becomes your slave,” returns as the title of poem in Het leven van: “If I borrow enough money the bank becomes my slave” (12-3), which elaborates this theme. So both in the way that these poems are structured and in their subject matter, they refer to the structures of our economy, to the ever-continuing line of CEOs succeeding each other like words, to the distance between them introduced by bureaucracy, and giving and receiving as economical and poetical acts. Poem and economy map onto each other, as in another episode from De opvolging : Edward reads two of the beggar’s poems about presents. Of a holiday nothing remains, except for memories, and if some of them are bad I’d rather forget them all; if I get a present I’d rather get something that’s useful to me for a long time. If I may choose, I choose what I can use longest, long enough to partially forget that this was the present, because it feels bad when nothing is left of it. […] Giving away becomes destruction in the stock destruction economy [ voorraadvernie -tigings-economie ], that is a gift economy [ geschenkeneconomie ], encountering for the first time an economy in which there’s selling and buying on markets. Instead of destroying supplies someone can also quickly say that they aren’t worth anything anymore; if someone wants to take them I’d gladly give him something extra. In a stock destruction economy he is someone who each day wants to work more hours than his colleagues. If around a company there is a gift economy in which someone’s rank is determined and made visible by the gifts someone can give someone else, a company will be more often character- ized by an invisible or unclear system of ranks. (152) Two poems about gifts present two different economical models, described by Wijnberg with the terms “stock destruction economy” and “gift economy.” Here we immediately recall the opposition introduced by George Bataille’s work on the concept of expenditure in The Accursed Share , where a “general economy” would surpass the stock destruction economy based on scarcity (capitalism) and become a gift economy (potlatch) and an egalitarian (communist) society. These claims are made both on the level of the poems and in their discursive explanation. They follow each other and on each other. I would like to finish this introduction to Wijnberg’s writing with a translation from his novel De joden ( The Jews , 1999), which develops the story of Hitler abdicating as chancellor of the Third Reich, appointing philosopher Martin Heidegger as his successor. In a conversation with two Russian actor-spies, sent by Stalin to figure out the situation, philosopher Walter Benjamin describes the abdication scene. Maimon: You were there when Hitler resigned? Benjamin: In the room we’re right now. The desk and the chairs are new. After his resignation Hitler would like to take his furniture to his new house. Martin naturally agrees. It is a sunny day. Martin is very nervous and complains about the heat. Martin is wearing his best dark blue suit, not his professor’s robe. Hitler is wearing his uniform. We enter the room and Hitler gets up and embraces Martin. Martin is not very good at embracing. Hitler shakes his hand. Hitler’s cap is on the desk. The cap has a metal lining. Hitler has strong neck muscles. Hitler says: A man is unclean. He takes a bath. Does he make the bath water unclean? I say: a man is unclean. He steps into a river. A little further a man steps into the river; does he become unclean? Hitler nods. I say: a man is standing in music. Another man hears the music but also sees the first man moving on the beat of the music in a way that he is certain that the music would excite different feelings in him if he wouldn’t to see the first man. Hitler says: a man is clean, listens to music, is suddenly touched and he doesn’t know by what. The conversation ends in the way you know it ends. Hitler picks up his cap from the desk and puts it on Martin’s head. (73-4) Aware of the never ending debate on the question of Heidegger’s involvement in the Nazi regime, Wijnberg has the audacity to present the arguments of complicity in the religious terminology of cleanliness and uncleanliness, while at the same time recalling overtones of Hitler’s supposed love for Wagner, suggesting a relation between Benjamin and Hitler, and so on. The space of this introduction is to small to treat a novel like De joden , a reading of which together with passages from Philippe Lacoue-Labarthe's Heidegger, Art, and Politics: The Fiction of the Political , Jacques Derrida's Of Spirit , Christopher Fynsk's Heidegger: Thought and Historicity , and Avital Ronell's The Telephone Book would be extremely elucidating and potentially open new avenues in thinking Heidegger's emphasis on poetry after the fall of the Nazi empire. But at this point we will have to curb our curiosity and follow the poet himself. The themes of the relation between business and poetry, but also Chinese landscape painting, love, Indian and Japanese poetry, and Western philosophy are analyzed and assimilated in Wijnberg’s work without ever losing the clarity of expression. It may be that, according to Alain Badiou, the “Age of the Poets” is over, but its end (Paul Celan) has exactly brought a new balance between philosophy and poetry, and it is this playful, but nonetheless serious balance that makes one hope that one day Wijnberg’s complete oeuvre might become available to readers across the planet. Tiranë, Albania February 15, 2011 English translations (all of them translated by David Colmer, who is preparing an English collection of Wijnberg’s poems entitled Advanced Payment ): Poetry International Words Without Borders Green Integer Review from Het leven van ( The Life of ) THE LIFE OF KANT, OF HEGEL As if every day he takes a decision that is as good as when he’d been able to think about it all his life. The life of Kant, of Hegel, the days of the life of, select three or four of them. Tell what he has discovered during those days as if he were the last one who knew so little. Give me something that I can cancel against then I can prepare myself for it. The reward is that I may continue with what I’m doing, it doesn’t matter how long it takes. This has nothing to do with everything remaining the same if I say that I no longer want anything else. I wouldn’t be able to say in which one and the other occur in a way that I if I knew something to cancel that one against it wouldn’t be possible now. The stars above my head and being able to say what belongs to what if I’ve let them in. FOLLOWING MY HEART WITHOUT BREAKING THE RULES Observing the rules without observing the rules by going where the rules no longer apply. I could also observe the rules there by applying them to what at great distance may resemble what the rules are about. But why would I do that, not to confuse someone who is seeing me from a great distance? Behind this morning the morning prepares itself when the rules are everything I have. IF I BORROW ENOUGH MONEY THE BANK BECOMES MY SLAVE A bank lends me money, if I don’t pay it back they tell my boss that he has to pay them my salary. But they have to leave me enough to eat and sleep and an umbrella when it’s raining. They can also empty my house, the furniture isn’t worth a lot, but every little helps. Each morning I leave for work, if I don’t start early they’ll soon get someone else, no bank will lend me money when the sun is shining. My boss has given me a cat to raise as a dog. Of course I know that it won’t work out, but I’ve asked for a week—maybe the cat gets lucky, maybe I get lucky. My hands around a cup of coffee, before I leave for work, warm-empty, cold-empty, as if hidden in the mist over a lawn. What I make when there’s no work left for me, I’m ashamed to say how little it is. Once I’m outside I check it, if they watch out of the window they can see me doing it. Suppose it is so much that I’d stay counting for hours, it’s getting dark and I’m still there. They stay watching for a while once they’ve finished their work, but have to go home, I get that, sure, I could also go home and continue counting there. If it’s too little running back immediately won’t help, because nobody’s there anymore, and if I come back tomorrow I may have spent what’s missing tonight. Going somewhere where it’s warm enough to walk around without clothes during daytime, it helps me to know that something’s more there than here. For someone like me there’s work anywhere, it shouldn’t take a week to find work for me there. Three times work and a home close to work, I may choose one and try for a week whether I want to stay there. If at the end of the week I don’t want to stay I’m back on the next day, then it was a week’s holiday. RULES If that’s against a rule, it’s yet another one that I cannot observe, or only so briefly that I cannot re- member it later. Anyways the rules are only there to help me remember what I need in order to do better what I do. In that respect there’s no difference between the rules that I find in a book and the rules that I think of early in the morning. I know that because I’ve made a rule just now nothing has yet to observe it. CAUSE, SIGN A sign lets know what is going to happen, a cause lets it happen. If the sign also lets happen there is no reason to isolate it, because then I would isolate something only because it’s different for me. If I didn’t have to write this down myself, but would have secretaries to whom I could dictate it, I could to say more about it. If something is taken away from me I consider how it would be if the opposite had been taken from me. That is what causes or signifies what is farthest away from what is caused or signified by what has been taken away from me. note: For the translations of “The life of Kant, of Hegel” and “If I borrow enough money the bank becomes my slave” I was able to consult David Colmer’s wonderful translations. (shrink)

continent. 2.2 (2012): 152–154 Levi R. Bryant. The Democracy of Objects . Ann Arbor, MI: Open Humanities Press. 2011. 316 pp. | ISBN 9781607852049. | $23.99 For two decades post-anarchism has adopted an epistemological point of departure for its critique of the representative ontologies of classical anarchism. This critique focused on the classical anarchist conceptualization of power as a unitary phenomenon that operated unidirectionally to repress an otherwise creative and benign human essence. Andrew Koch may have inaugurated this trend in (...) 1993 when he wrote his influential paper entitled “Post-structuralism and the Epistemological Basis of Anarchism.” Koch’s paper certainly laid some of the important groundwork for post-anarchism’s continual subsumption of ontology beneath the a priori of an epistemological orientation, and his work continues to be cited as an early and important venture into post-anarchist philosophy. The problem is that Koch could not conceive of an anti-essentialist and autonomous ontological system, one not subject to regulation or representation by the human mind. Consequently, he was forced to assert a subjectivist claims-making ego as the foundation of a post-structuralist anarchist politics. Saul Newman was indebted to this heritage insofar as he also posited the ego (extrapolated from the writings of Max Stirner) and the subject (extrapolated from Jacques Lacan’s oeuvre ) as the paradoxical ‘outside’ to power and representation. Todd May fell into a similar trap in his book The Political Philosophy of Post-structuralist Anarchism when he wrote that “[m]etaphysics [...] partakes of the normativity inhabiting the epistemology that provides its foundations.” 1 Whereas Newman’s approach did not necessarily foreclose the possibility of metaphysics—at least to the extent that he began with the subject of the Lacanian tradition (wherein the subject is believed to be radically split between thinking and being)—May completely foreclosed the possibility of any escape from the reign of the epistemological. There laid the impasse of yesterday’s post-anarchism. This impasse at the heart of the project of post-anarchism has forced Koch, Newman, May, and many others, to come to similar conclusions about the place of ontology in post-anarchist scholarship. The post-anarchists have all formulated a response strikingly similar to Koch’s argument that any representative ontology ought to be dismantled and dethroned in favour of “a conceptualization of knowledge that is contingent on a plurality of internally consistent episteme .” 2 By dismissing all ontologies as suspiciously representative and as incessantly harbouring a dangerous form of essentialism, post-anarchists have overlooked the privilege that they have placed on the human subject, language, and discourse, at the expense of the democracy that the human subject shares with other animals, objects, and beings in the world. This epistemological characterization of post-anarchism has held sway for far too long. It is not by chance that post-anarchism, as a concept, was first formulated by Hakim Bey as an “ontological anarchism,” 3 and subsequently repressed by the canon of post-anarchist authors. Perhaps Bey’s ontological anarchism also lacked the ‘rigour’ required of today’s scholarly audience and for these two reasons (at least) he has received very little credit for his inaugurating efforts into post-anarchism. In any case, I want to challenge this reluctance and revive the roots of post-anarchism. Levi Bryant gives us a reason to believe that we can achieve the promise of Bey’s ontological anarchism without sacrificing the scholarly standard of rigour. Levi Bryant’s newest open-access book, The Democracy of Objects , is a tour de force . His book challenges post-anarchists to take their radical critique of representation a step further by questioning the “hegemony that epistemology currently enjoys in philosophy.” Bryant maintains that post-structuralism, and radical anti-humanisms, only appear to reject the subject as the locus of political agency. Their rejection is actually more of a disavowal, a replacement of the human subject with the equally human order of language or discourse. What post-structuralism attempts to elucidate is the manner in which the subject is colonized by the Other of language, discourse and social relations. What here appears as a movement away from the determining subject of humanism and existentialism is only replaced with the determining apparatuses of structures as they are conceived by astute analysts of political culture. Post-structuralism thus re-enters the anthropocentric discourse to the extent that the cultural analyst believes himself capable of conceiving the determinative structures of society. In contradistinction to the claims of post-structuralism and post-anarchism, the role of the ontologist is not to suture the gap between epistemology and the real but to de-suture it, as Bryant puts it: “[o]ntology does not tell us what objects exist, but that objects exist, that they are generative mechanisms.” Above all else, the role of ontology, for post-anarchists, ought to be a real de-centering of the subject in relation to other objects in the non-human world such that the subject becomes conceived as one object among others within a living democracy of equality. This inevitably leads to the conclusion that objects exist whether or not the subject or analyst is there to represent them: they represent themselves and are autonomous from our dictation, just as each object finds its autonomy in relation to other objects. Ontology must now be distinguished from representation. We must shift the terms of the debate and interrogate the hegemony that epistemology has been afforded within post-anarchist philosophy. At least two possibilities are now permitted. On the one hand, one could intervene into the reigning mode of philosophy, namely epistemology, by latching onto concepts from meta-ethical philosophy. Meta-ethics allows one to easily separate the ontological from the epistemological and to answer very particular questions about each in order to formulate an overarching meta-ethical position. 4 Post-anarchism is particularly adept at this task because of its resounding ability to frame itself as an ethical political philosophy in relation to the strategic political philosophy of classical Marxism. On the other hand, Bryant argues that “[p]erhaps the best way to defeat [the privilege currently held by epistemology] is to shift the terms of debate.” Shifting the terms of debate is also something that post-anarchists have been very good at doing. Thus, instead of asking the question ‘how do representative ontological systems harbour concealed epistemological orientations toward the political?’ one might ask ‘ do epistemological orientations toward the political always harbour representative and subject-centred ontological systems?” The genius of Bryant’s book rests in its ability to convincingly argue for the radical autonomy of being and of objects. This claim speaks to some of the most compelling theories of the political in anarchist and marxist political philosophy (for instance, hegemony, representation, democracy, and so on) and it re-stages the political drama of our times across a much wider terrain. The fallacy of strategic political philosophy in the Marxist tradition, as Todd May quite correctly points out, is that it remains committed to a concept of power that is unitary in its analysis, unidirectional in its influence, and utterly repressive in its effect. Similarly, Bryant’s ontology allows one to argue that there is a fallacy that occurs “whenever one type of entity is treated as the ground or explains all other entities.” Whereas May’s post-structuralist anarchism moved away from the fallacy of the unitary analysis of power, whereby subjects are constituted by the influence of a single site of power, it nonetheless remained committed to a tactical political philosophy which is monarchical in the final analysis . It remains monarchical to the extent that the human world, the world of epistemology, is treated as the yardstick of democracy. Bryant’s argument is quite instructive: “[w]hat we thus get is not a democracy of objects or actants where all objects are on equal ontological footing [...] but instead a monarchy of the human in relation to all other beings.” The real fallacy is thus not against strategic political philosophy but philosophy itself and the way it has played out over so many centuries. “The epistemic fallacy,” writes Bryant, “consists in the thesis that proper ontological questions can be fully transposed into epistemological questions.” The point that Bryant is making relates to the way ontology is today always reduced to an epistemology and thereby loses its significance as a philosophical question. This book should be applauded for its novelty and its thesis ought to be taken seriously by post-anarchists today. Because of this book, and the attendant post-continental movement that is being called ‘speculative realism,’ we can now distinguish three stages in the life of post-anarchism. First, we can deduce what Süreyya Evren has described as its ‘introductory period.’ The introductory period of post-anarchism is defined by its inability to side-step the ontological problem in the literature of classical anarchism. During this period, post-anarchism needed to distinguish itself from classical anarchism while nonetheless remaining committed to its ethical project. The second period overcomes the problem of the separation of post-anarchism from classical anarchism by re-reading the classical tradition as essentially post-anarchistic. Some of the critiques of post-anarchism—especially that from Cohn & Wilbur 5 —are included into this period insofar as post-anarchism, for them, was always already anarchism. Whereas the first and second phases have included only explicitly anarchist literature under their rubric of worthwhile investigation, in the third period this no longer holds true. To be certain, the second period permitted the incorporation of post-structuralist literature into post-anarchist discussions (but always with a certain amount of reservation). This third period, the one that is to come—the one that is already here if only we would heed its call—will not take such care with attempts at identification or canonization. Indeed, post-anarchism is already here, like a seed beneath the snow, waiting to be discovered. Levi Bryant teaches us that the third period is already here: and yet where is it? NOTES 1) Todd May. The Political Philosophy of Post-Structuralist Anarchism . University Park, PA: Pennsylvania State University Press. 1997. 2. 2) Andrew Koch. “Post-structuralism and the Epistemological Basis of Anarchism” [1993] in Post-Anarchism: A Reader . Eds. Duane Rousselle & Sureyyya Evren. London: Pluto Press. 2011. pp. 23-40. 3) Bey, Hakim. “ Post-Anarchism Anarchy .” 1987. 4) I have attempted to do this in my paper on Bataille’s post-anarchism; see Duane Rousselle. “Georges Bataille’s Post-anarchism.” Journal of Political Ideologies . 17(3): in press. 5) Jesse Cohn & Shawn Wilbur. “ What’s Wrong with Post-anarchism? ” 2010. (shrink)

Georges Bataille considered The Accursed Share, his radical critique of economic theories based on rational categories of need, scarcity, and utility, his most important project. In Volume I, he announced two further volumes, The History of Eroticism and Sovereignty, but he never published them in book form. This Zone edition includes in a single volume a reconstruction of completed versions of these texts as published in Bataille’s posthumous collected works. Here, Bataille expands on the notion developed (...) in Volume I of an economics based not on the management of scarce resources but on the exuberant consumption of excess production, the accursed share. In its first part, Bataille identifies eroticism as an ideal form of consumption, since in his view it is useless, purposeless. As this expenditure of excess energy demarcates the realm of human autonomy, the study of eroticism leads naturally to an examination of sovereignty, in which Bataille defines the sovereign individual as one who consumes and does not labor, creating a life beyond the realm of utility. (shrink)

This chapter summarizes some of the main biographical facts about Noam Chomsky's life. It is impossible to do full justice to the milieux that have influenced Chomsky and that he has shaped in such in a short sketch. Chomsky was becoming intensely interested in politics. He was affected by international events, particularly the Spanish civil war. At the age of 10, he wrote his first article, an editorial for his school newspaper on the fall of Republican Barcelona to Franco's (...) forces. In 1945, at the age of 16, Chomsky enrolled at the University of Pennsylvania, paying for his education by teaching Hebrew in the evenings and on Sundays. Chomsky was awarded his PhD from the University of Pennsylvania in 1955, based on only one chapter of his thesis, a roughly 500‐page manuscript that came to be widely circulated in mimeograph, The Logical Structure of Linguistic Theory. (shrink)

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. (shrink)

Tschumi believes that the quality of architecture depends on the theoretical factor it contains. Such a view led to the creation of architecture that would achieve visibility and comprehensibility only after its interpretation. On his way to creating such an architecture he took on a purely philosophical reflection on the basic building block of architecture, which is space. In 1975, he wrote an essay entitled Questions of Space, in which he included several dozen questions about the nature of space. (...) The questions he formulated could be regarded as analogous to the situation in the philosophy of the time, in which the interest in questioning the most obvious forms of understanding the world and intellectual categories increased. The research on space is an area common to many fields of natural sciences, humanities and artistic creation, but it also deals with other problems, such as issues of experience. The concept of space-time continuum proposed by Hermann Minkowski drew attention to the identity of time and space with the events taking place. Probably regardless of the postulates of physicists commenting on Einstein’s discoveries, also in philosophy it increased the importance of the concept of the event which became dominant in Heidegger’s latest work Contributions of Philosophy. Of the event. Furthermore, Tschumi’s reflections on space entered into relation with the problem of experience, which aroused the interest of a group of French philosophers trying to assimilate Georges Bataille’s concept of “inner experience”. Both Tschumi and Derrida referred to Bataille because his views could be used not only to modify the concept of the subject, but also to change the understanding of what constitutes the area of architecture. The discussion on experience has led to the recognition that the subject is not sovereign, but actually a form of what is on their outside. Such insights make it possible to treat the area of the Parc de La Villette as existing mainly when it is organised by its users. The decisive features of the Park are its assumptions, according to which it is a variety of active void that leads to agreeing new social relations with it. The park does not force to participate in already existing moral or political communities, but tries to move into an unknown future in which the scope of free functioning of individuals will be increased. Doubts about the principles of functioning of the individual self and its discovery as a whole composed of non-coherent parts, as well as its dependence on its own depth full of disordered forces, influenced the understanding of architecture as a set of contradictions whose source is a fundamental void anticipating the empty phenomenal space. The use of this phenomenal void in architecture, as well as the rejection of the whole and unity, had a specific political purpose and drew its inspiration from political analyses. In the Parc de La Villette, metaphysics and politics were brought closer together because the philosophy of void was used to create new conditions for community action. It can be argued that the source of this philosophy was the perception of errors in existing societies dependent on the shortcomings of traditional metaphysics. Spacing (espacement) was one of the key terms in Derrida’s philosophy, which was also combined with the concepts of différance and chôra. The study of the nature of space, especially its transition from the level of pure possibility to the level of sensual phenomenon, also contributes to understanding how well designed space can have an impact on its audience. This explanation is based on Tschumi’s assumption that the space of the Parc de La Villette contradicts the integrating approaches and instead exposes contradictions, but it does so in a way that combines incompatible properties into a single piece of architecture. The specificity of such integration is similar to the invention of a musical phrase, which is an ideological message: moral and political. Such a thesis may raise doubts, however, if both the clearly adopted assumptions and those deduced from the work allow for their ↪Quart Nr 2(52)/2019 logically ordered presentation then to a limited extent it may be assumed that the work has achieved a connection between a specific philosophy of space and its practical application. Derrida combined the problem of spatiality with the problem of transcendental imagination in Kant’s philosophy, who in the first version of Critique of Pure Reason assumed that pure imagination precedes the appearance of time and space, even in their transcendental forms. The imagination in such a situation can be described as a factor activating time and space, which indicates what function is played by movement in this activity. This leads us to recognize that the ultra originary source of pure forms of sensual intuition is movement, which in early Greek philosophy was identified with void and its lack of resistance to phenomena occurring in it. Derrida’s philosophy in search of a certain super-transcendental source of time and space pointed to différance which, like void or the chôra, does not have material features or even any other form of being. Différance is the primary cause of the disruption of motionlessness and the introduction of activity into motionless time and space, thus its activity can be described as spacing (espacement). Derrida’s discoveries in this respect are not entirely original, because Hegel already pointed out when examining the present that it is primarily a differential relation (differente Beziehung), which, being seemingly neutral, influences the present with supernatural force and makes it unidentifiable with itself. Differente Beziehung must similarly influence the originary space, negating its initial character by multiplying its divisions and expanding its boundaries. Différance acts by revealing contradictions wherever there is apparent undifferentiation. Tschumi, composing the Parc de La Villette as a variety of void and a set of incompatible layers, followed the rules of différance or the chôra: he made void visible together with its saturation with contradictions. If space can be considered to be the result of the activity of difference, such activity has a certain regularity, which influences the behaviour of its observers. Differences or contradictions fall into a certain rhythm, which can be considered a manifestation of transcendent order. The problem is that what can be considered the source of such order, namely the logos or God, is partly disorder and error. According to descriptions contained in Timaeus, the world is a combination of forces that drive to order with forces of erroneous necessity that resounds in every order and forces it to return to disorder. Derrida denied the possibility of understanding différance as a theological value, even if it were a negative or apophatic theology, but no categorical denial could be perfect. The assumption that différance or the chôra are not endowed with any substance properties cannot deny their activity, and thus a certain force. Already since Democritus, philosophy has multiplied the names of such a force and the contradictory variety of its manifestations, never forgetting also the necessity for reason to withdraw from the possibility of giving its correct characteristics. Such a withdrawal may be interpreted as an expression of respect and, in certain situations, as a cult of the force that precedes reasonableness. The Parc de La Villette, which is an artistic divagation about the contradictions and forces behind them, can be considered as a place of their sublimation, and therefore as a variation of the temple of what differs from order and disorder. (shrink)

This volume collects the most intimate writings of one of the foremost French thinkers of the twentieth century on the central topic of his oeuvre.

Most Anglo-American readers know Bataille as a novelist. The "Accursed Share "provides an excellent introduction to Bataille the philosopher. Here he uses his unique economic theory as the basis for an incisive inquiry into the very nature of civilization. Unlike conventional economic models based on notions of scarcity, Bataille's theory develops the concept of excess: a civilization, he argues, reveals its order most clearly in the treatment of its surplus energy. The result is a brilliant blend of (...) ethics, aesthetics, and cultural anthropology that challenges both mainstream economics and ethnology. The three volumes of "The Accursed Share" address what Georges Bataille sees as the paradox of utility: namely, if being useful means serving a further end, then the ultimate end of utility can only be uselessness. The first volume, the only one published before Bataille's death, treated this paradox in economic terms, showing that "it is not necessity but its contrary, luxury, that presents living matter and mankind with their fundamental problems." In the second and third volumes, "The History of Eroticism" and "Sovereignty", Bataille explores the same paradox of utility from an anthropological and an ethical perspective, respectively. "The History of Eroticism" analyzes the fears and fascination, the prohibitions and transgressions attached to the realm of eroticism as so many expressions of the "uselessness" of erotic life. In the third volume, Bataille raises the ethical problems of sovereignty, of "the independence of man relative to useful ends.". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Maurice Blanchot and the Literature of TransgressionColette GaudinMaurice Blanchot and the Literature of Transgression, by John Gregg; 241 pp. Princeton: Princeton University Press, 1994, $29.95.In the preface to The Gaze of Orpheus (1981), the first book in English to present a collection of Maurice Blanchot’s critical essays, Geoffrey Hartman recalls his excitement on discovering this philosopher-novelist in the fifties. As for Hélène Cixous, she speaks of “Blanchot’s terrifying (...) but admirable art.” Blanchot indeed holds a paradoxical place in French literature and criticism. His books constitute a fundamental work of our time, yet his reflection developed in total independence of the noisiest intellectual debates of his times. A contemporary of Sartre, a friend of Georges Bataille and of Emmanuel Levinas, Blanchot began his career as a literary chronicler before World War II, even collaborating for a few years in rightist publications. But he generally remained at a forbidding distance from the media and the public, revealing [End Page 160] himself only through his writings: three novels, a number of terse short stories or récits, and an abundant critical corpus evolving toward fragmentary meditations on the conditions of literature’s possibility and on the experience of writing. He was the first, in the midst of the existentialist wave following the war, to pay close attention to the poetics of Mallarmé and Rilke, the art of Flaubert or Kafka, and the ethical provocations of Nietzsche, all of which were to become trademarks of postmodernist thinkers. Yet our present familiarity with these motifs does not make Blanchot less difficult and even less esoteric.With Maurice Blanchot and the Literature of Transgression, John Gregg now gives us the first English book-length study devoted exclusively to Blanchot, organized around solid analyses of several difficult texts—more extensively of the novel Le Très-Haut and the fragmentary narrative L’Attente l’oubli. There is unfortunately very little excitement or terror in the way Gregg presents his work, which bears traces of the doctoral thesis it evidently once was. Whereas the choice of transgression, as the focus of the study is quite appropriate, the title suggests, somewhat misleadingly, that transgression will be treated as a theme common to a group of authors including Blanchot. The “Introduction,” barely more than an extended table of contents, fails to prepare the reader for the provocative notion of transgression illustrated and theorized in Blanchot’s writing, a notion inherited from psychoanalysis and ethnology via Bataille, and which has to do with the law, Eros, and negativity. In his opening pages, moreover, we are confronted with concepts that Gregg takes for granted. A neologism such as “worklessness” (p. 8), for instance, does not make sense without a minimal gloss relating it to Blanchot’s pair of opposites, œuvre/désœuvrement. Similarly, the opposition between “regional economy” and “general economy,” which is Gregg’s constant point of reference, needs to be anchored historically and philosophically in order to accomplish its function.To nuance the preceding criticism, it should be stressed that Blanchot’s thought defies summary, linear exposition, and dialectical closure, just as his fiction illustrates the impossibility of narration. His work draws on multiple influences and at the same time is fiercely original. His reflection proceeds through two apparently contradictory processes, dispersion and repetition, the function of the latter being more to situate what is said in its difference from itself than to convince others. Gregg’s first chapter (poorly titled “Literature and transgression”) rightly indicates the ambivalent Hegelian heritage found in Blanchot as well as in Bataille. For if Hegel is a great inspiration to them, he is also a constant foil, in that he ignores the surplus of negativity that no dialectic can absorb through the historical or artistic process. Gregg’s method, that of tracing a pattern of nondialectical play of opposites in Blanchot’s writing, takes on its full effectiveness in the following chapters, in which he shows the circular relation (or exigence circulaire) that Blanchot establishes repeatedly between death and writing in his definition of the “suicidal artist.” The study of Orpheus as a mythical portrayal of writing and reading equates [End Page... (shrink)

Resumo Este artigo analisa a ocorrência cotidiana, nas redações de jornal, de inúmeras manifestações “laicas” da religiosidade (na concepção simmeliana, é uma capacidade humana que engloba a totalidade da existência e lhe confere sentido). O autor trabalhou, durante cinco anos, nas redações dos jornais Folha de S. Paulo e O Estado de S. Paulo. das observações, anotadas num diário de campo, entrevistas e levantamento de dados, resultou uma “repor-tese” – uma reportagem que virou doutorado. Não há no jornalismo um componente (...) religioso formal. Mas, por predisposição pessoal, ethos da profissão ou tradição, a religiosidade do jornalista secreta um sentido de promoção da verdade e da justiça. A empresa jornalística exerce uma peculiar onipotência ao selecionar acontecimentos que considera dignos de ser publicados. A ancoragem da imprensa no tempo lhe confere certa eternidade, pois a sucessão ininterrupta de edições configura um retorno ao eterno presente. Conclui-se que a característica “religiosa” do jornalismo se manifesta sob forma de rituais de lugar e tempo, de pessoas e falas e também como mística da vocação, da missão e do sofrimento. Essas condições também podem ser usadas como um disfarce “heróico” na exploração do trabalhador. Palavras-chave: Jornalismo; Fenômeno religioso; Ritual; Mística.This article analyses the daily occurrence of multiple secular manifestations of religiousness in newspapers editorial rooms (according to Georg Simmel, it is a human capacity that involves the whole existence and endows it with sense). The author worked for newspapers Folha de S. Paulo and O Estado de S. Paulo for five years. From his observations, written down in a diary, interviews and collected data, he wrote a “reporthesis” – a newspaper report that turned into a doctorate thesis. There is not a formal religious component in journalism. But, due to a personal disposition, professional ethos or tradition, the journalist’s religiousness comprises a sense of promotion of truth and justice. Journalists exercise a peculiar omnipotence when they select events that they consider worth publishing. The fundamental connection between the press and time confers a specific eternity on it, once the occurrence of non-stop editions points out a return to the eternal present. We conclude that the “religious” characteristic of journalism appears as rituals of place and time, of people and discourse, and also as a mystic of vocation, mission and suffering. Those conditions can also be a “heroic” disguise for the exploitation of workers. Key words: Journalism; Religious phenomenon; Ritual; Mystic. (shrink)

In 1942-1943, when he was completing his doctoral thesis in medicine, Georges Canguilhem gave at the Faculté des Lettres of Strasbourg relocated to Clermont-Ferrand a lecture on Les normes et le normal. In 1962-1963, he again gave a lecture at the Sorbonne, this time entitled La norme et le normal. The first of these lectures identified the “philosophical demon” that also inspired the medical thesis: the aim was to make philosophy a philosophy of values. The second (...) does not abandon this commitment. Canguilhem draws the conclusion that philosophy, whose task is the critical resolution of conflicts of values, cannot itself have one of these values as its norm. Hence the apparent paradox that “there is no such thing as philosophical truth”. (shrink)

The paper outlines the theoretical and methodological complexity of the historical-philosophi- cal study of Georges Bataille’s literary and philosophical heritage, In: particular «Inner Expe- rience», one of his key works, which is about to be released in Ukrainian. To this end, I analyze the biographical and historical-philosophical contexts of writing «Inner Experience». I observe the main events of the thinker’s life, which led to the writing of this work and testify to Bataille’s opposition to the most common (...) artistic movements of the time (surrealism), philosophical theo- ries (existentialism), religious teachings, and, in fact, anti-systemic nature of his work. In addi- tion, the paper tends to identify sources of influence on the formation of philosophical views of Bataille in the period of «Inner Experience» writing. In particular, I analyze the theoretical and political relations of Bataille, especially with his critics (Belgian surrealists group, G. Marcel, J.-P. Sartre), but also allies (M. Blanchot, P. Klossowski, M. Leiris, H. Masson and others). Further, I study the genesis of the concept of «internal experience» formation, its inherent multi- faceted, multi-layered,and metaphorical nature, rooting in the tradition of Christian mysticism and reflecting the state after the loss of faith at the same time. Particularly, I study the image of the labyrinth as one of the most expressive synonyms of internal experience term, which empha- sizes the meaning of this fundamental word-concept of Bataille’s philosophy. To provide the in- tellectual context, I list main points of Bataille’s «Inner Experience» critique by representatives of the French intellectual communities of the 1940s, as well as the main Bataille’s arguments against this critique. Eventually, I analyze the main ideas of his «Inner Experience», as well as the ways how Bataille’s philosophy influenced the key representatives of the French poststruc- turalism (J. Derrida, M. Foucault, J. Kristeva, J.-F. Lyotard). (shrink)

Georges Bataille was a philosopher, writer, and literary critic whose work has had a significant impact across disciplines as diverse as philosophy, sociology, economics, art history and literary criticism, as well as influencing key figures in post-modernist and post-structuralist philosophy such as Jacques Derrida and Michel Foucault. In recent years, the number of works published on Georges Bataille, as well as the variety of contexts in which his work is invoked, has markedly increased. In _Georges (...) class='Hi'>Bataille: Key Concepts_ an international team of contributors provide an accessible introduction to and survey of Bataille's thought. The editors’ introduction provides an overview of Bataille’s work, while the chapters in the first section cover the social, political, artistic and philosophical contexts that shaped his thought. In the second part, each chapter engages with a key theme in Bataille’s philosophy, including: art, eroticism, evil, inner experience, heterology, religion, sacrifice, and sovereignty. The final chapter addresses Bataille’s literary writings. Georges Bataille: Key Concepts is an invaluable guide for students from across the Humanities and Social Sciences, coming to Bataille’s work for the first time. Contributors: Giulia Agostini, Elisabeth Arnould-Bloomfield, Tiina Arppe, Marcus Coelen, Simonetta Falasca-Zamponi, Patrick ffrench, Marina Galletti, Nadine Hartmann, Mark Hewson, Andrew Hussey, Stuart Kendall, Claire Nioche, Gerhard Poppenberg, and Michèle Richman. (shrink)

Bradley’s first work, The Presuppositions of Critical History, was published in 1874 when he was 28, and was followed shortly by the publication of Ethical Studies ‘in 1876. T.S. Eliot, who wrote his doctoral thesis on Bradley and was a great admirer of not only his philosophy but also his prose, described the British philosopher as a ‘master of style’; but that of The Presuppositions often seems over embellished, even a little pretentious. Moreover, though the argument is (...) dense it is compressed into only forty five pages; and it has to be said that the text is not easy to follow, in part because it is dense, in part because of the style, and in part because it is not immediately apparent how to reconcile its two principal theses. The first of these maintains that historical testimony has to be evaluated from the standpoint of one’s personal scientific beliefs and judgments, so that if what is attested to conflicts with the latter, it cannot be accepted. The second thesis maintains that natural science and history are distinct, thereby denying the positivistic conception of history which is, at first sight anyway, implied by the first thesis. (shrink)

In this doctoral thesis, I will argue that in his De motu (1721, ‘On motion’), Bishop George Berkeley (c.1684–1753) develops a pragmatist theory of causation regarding mechanical theories outlined previously with Newtonianism. I place chief emphasis on the importance of logic and mathematics in Berkeley’s scientific approach, on which the other levels of semantics, epistemology, and mechanics build up. On my rendering, Berkeley’s pragmatic method to conceive or mathematically imagine causation makes sense in terms of mechanical causes or (...) ‘mathematical hypotheses’. For the mechanist maintains the usefulness and truthfulness of causation by the following definition. Definition. A pragmatist theory of causation is one which holds that: 1 Causal terms are indispensable in scientific deliberation for their usefulness; they cannot be eliminated [contra reductionism]. 2 What a cause is is defined by one’s temporal deliberative practices, independent of a temporal structure that theories hold [contra structuralism]. 3 Causal laws (theories formulated in causal terms) are genuinely true, not fictitious, when one confirms and deduces them [contra instrumentalism]. By justifying this definition, I will object to three rival readings—reductionism, structuralism, and instrumentalism—to my reading of Berkeley as a pragmatist about causation. In particular, my pragmatist reading criticises the most popular instrumentalist reading because, according to the latter, talk of causal terms like forces can be false or merely fictitious inasmuch as one can hold the utility of theories in mechanical practices. The instrumentalist reading is then compatible with mathematical formalism, according to which it is not truth or meaning that counts as formal manipulation or game of meaningless symbols, thereby eschewing a platonist attitude towards mathematical objects. However, I rebut the formalistic instrumentalism from Berkeley’s logical and realist standpoint, maintaining the irreducibility of occult qualities that mathematical objects have in their formulation from hypotheses to propositions. Light shall be shed on the tenet I propose that law-propositions formulated in hypothetical, causal terms must be true, neither false nor fictitious, when we (1) frame, (2) confirm, and (3) express them to the extent of our discursive thinking (in three steps). [339 words]. (shrink)

Heidegger’s relationship with Nazism has been debated since the 1930s. In the late 1930s, Georges Bataille wrote an incomplete text that would have added to these debates, “Critique of Heidegger: Critique of a philosophy of fascism.” I draw on this fragment and Bataille’s writings from this era in order to develop a fuller critique of Heidegger and his relationship to fascism. This expanded critique completes the promise of Bataille’s original fragment, offering a full Bataillean criticism (...) of Heidegger and displaying the connections between his philosophy and Bataille’s understanding of fascism. This critique hinges on Heidegger’s concept of authenticity and community, as a Bataillean reading would interpret these ideas as mere inauthentic useful concepts in the name of a nostalgic vision of the ancient Greeks. Heidegger wanted to fight against modern technological alienation—exemplified by the modern sciences and founded on subject based modern metaphysics—by returning to a more originary relationship with Being, but, on Bataille’s reading, without the will to pervert modern ideology and the political system. This desire for a return renders his Destruktion of the history of metaphysics means to an end, further calcifying preexisting values. As a result of this inability to pervert, Heidegger’s return promotes the reconstitution of contemporary political structures with a strong centralized authority figure empowered to guide this nostalgic return. (shrink)

This volume opens a set of reviews written by Bueno published by the Institute of Philosophy "Luis Vives" of the CSIC. The first of these reviews also constitute the first texts of Bueno of which we have news and are part of their stage as a CSIC fellow in Madrid, a period in which he develops his doctoral thesis on the philosophy of religion. Formal and material foundation of the modern philosophy of religion, which is dated April 7, (...) 1947. Despite being short texts, small of them small philosophical notes that should not be overlooked: the role of Cartesianism in the History of modern philosophy, the relations between philosophy and literature, the scope of the theory of tomista knowledge, the problem of the logical foundation of mathematics, & c. In any case, the main value of these reviews is to offer a sample of the type of readings that its author made in those years. Therefore it is interesting to verify the use that makes Bueno in his youth works of some of the texts he had previously reviewed. Thus, for example, in the doctoral thesis it is cited, to illustrate some aspects of its "historical" part, Paul Hazard's work on European thought in the 18th century to which a year earlier (1946) dedicated the most extensive review and detailed how many wrote. However, it is in the unpublished book on the picnological processes, dated in 1953 and already written in Salamanca, where we will find the works of logic that Bueno had read and reviewed in the previous years. Here Manuel Granell's logic manual will be quoted, but Hönen's monograph on the Theorie du Jugement d'Arès St. Thomas d'Aquin and Beth's books, Becker and Curry will also be referenced in the numerous examples extracted of the logic that jalonan the work. From the book of Dockx, Vers UNE Synthèse Moderne du Savoir, it extracts good the formulation of one of its favorite examples of the picnological process: that of the polygon inscribed in a circumference with which it ends up identifying, by one step to the limit, after the indefinite multiplication of its sides. This group of writings can also be ascribed in some ways the most extensive work about "a new exhibition of the syllogistic", appeared in the aforementioned Philosophy magazine in 1951. (shrink)

Bataille has often been dismissed as an "excremental" philosopher. Recently, however, his writings have garnered more serious attention, especially because of their influence upon contemporary French thought. But Bataille's importance far exceeds his place in the history of ideas. In his notion of communication, Bataille offers us a radically new conception of value. ;Bataille diagnoses utilitarian values as representative of a fundamental selfishness. This selfishness is a result of our placing value on solid things---whether that be (...) the thing desired or the thing that desires---rather than on the movement between beings. Expenditure without return would be the ultimate expression of this non-utilitarian movement. The movement of desire---i.e. communication---is usually recognized only as the means towards a solid end. Reason as teleological is the project of acquisition. In opposition to an economy whose paradigm is acquisition, one which Bataille labels "restricted," Bataille proposes a general economy based on expenditure. ;Life is a movement of luxury. Individuals constantly accumulate resources only to be dissolved in eroticism and in death, in poetry and in tragedy, in laughter and in tears. We vigilantly guard against dissolution, fearing the loss of meaning that comes with the end of separate existence. We close ourselves off to the flux of Being. We deny our intimate participation with the continuity that---to a discontinuous being---can only mean death. But our petty concerns, our worries about the future, our care for self-preservation, lead to a life of niggardly squalor. Separate existences fail to communicate . For Bataille, sovereign value is communication. Both the physical boundaries we maintain and the societal prohibitions we observe---and these two are not unrelated---must be transgressed for a movement of luxury to transfigure lackluster existence and open beings to communication. (shrink)

Hans Reichenbach is well known for his limiting frequency view of probability, with his most thorough account given in The Theory of Probability in 1935/1949. Perhaps less known are Reichenbach's early views on probability and its epistemology. In his doctoral thesis from 1915, Reichenbach espouses a Kantian view of probability, where the convergence limit of an empirical frequency distribution is guaranteed to exist thanks to the synthetic a priori principle of lawful distribution. Reichenbach claims to have given a (...) purely objective account of probability, while integrating the concept into a more general philosophical and epistemological framework. A brief synopsis of Reichenbach's thesis and a critical analysis of the problematic steps of his argument will show that the roots of many of his most influential insights on probability and causality can be found in this early work. (shrink)

The French intellectual Georges Bataille developed base materialism in his work during the late 1920s and early 1930s as an attempt to break with all existing materialism. This essay is an explication of base materialism and its radical implications for contemporary theory. Bataille argues for the concept of an active base matter that disrupts the opposition of high and low and destabilises all foundations. Then he attempts to use this to develop a radical libertarian Marxism, opposed to (...) both Stalinism and fascism. Although it provided a critique of the emphasis in Marxism on production, the active flux of base matter could not be contained in a political discourse. This means that Bataille's thought has an impact beyond the political and into the wider domain of theory. One example of this is the influence of base materialism on Derrida's deconstruction, and both share the attempt to destabilise philosophical oppositions by means of an unstable ‘third term’. This explains why Bataille's materialism does not appear as conventionally materialist, and why it has had little impact within contemporary materialism. Despite attempts to force base materialism into the mold of a new form of materialism it disrupts conventional materialism and the ‘radical’ politics that often goes with it. Bataille destroys the promise of liberated spaces and offers a more radical and disorienting freedom which inscribes instability into all discourses. It is this that defines the importance and necessity of Bataille's base materialism today. (shrink)

Georges Bataille agrees with numerous Christian mystics that there is ethical and religious value in meditating upon, and having ecstatic episodes in response to, imagery of violent death. For Christians, the crucified Christ is the focus of contemplative efforts. Bataille employs photographic imagery of a more-recent victim of torture and execution. In this essay, while engaging with Amy Hollywood's interpretation of Bataille in Sensible Ecstasy, I show that, unlike the Christian mystics who influence him, Bataille (...) strives to divorce himself from any moral authority external to the ecstatic episode itself. I argue that in his attempt to remove external authority he abandons the only resources that could possibly protect his mystical contemplation from engendering sadistic attitudes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Georg Simmel Reappears: “The Aesthetic Significance of the Face”James T. Siegel (bio)Michael Landmann, the editor of Georg Simmel’s collected works, tells this anecdote about him. Simmel had submitted a piece called “Psychological and Ethnological Studies on Music” as his doctoral dissertation. His examining committee refused to accept it. As the American translator of the piece retells Landmann’s anecdote, theyinstead granted the degree for a previously written distinguished study (...) on Kant’s monadology. While Zupitza [the committee’s chair] would have been willing to accept this study on music, if it were first “cleared of the numerous misspellings and stylistic errors,” Helmholtz was more skeptical: “Regardless of my other reservations, Simmel is entirely too confident in his conclusions. And the manner in which he presented the faculty with this piece which is so full of misspellings and stylistic superficialities, which evidently was not proofread, in which sentences which are cited from foreign languages can hardly be deciphered, does not attest to a great deal of reliability. Insofar, however, as he has quite a few illustrious predecessors for what he evidently takes to be the method or lack of method of scientific study, he may let them serve as some kind of personal excuse. I, however, believe that we will be doing him a greater service if we do not encourage him further in this direction.”[Landmann 17]1It seems it is Simmel’s fate to be dismissed yet still to be recognized, if not for the work at hand, for something else. Donald Levine, for instance, notes that in Talcott Parsons’s attempt to recuperate German and French sociology for the English-speaking world, there is no mention of Simmel. He says further that his studies of art “are not well known by art historians and critics” just as his work in the philosophy of history is ignored by historians. Simmel died in 1919, but there are still recurrent “discoveries” of Simmel, as witnessed by the sporadic bursts of translations into English. The Philosophy of Money, for instance, published in 1900, was not translated into English until 1978, the famous essay “The Stranger” in 1950, and so on. Just as Simmel left no students who worked in the way he did and no school of sociology, the revivals of Simmel, which usually are marked by a sense of anticipation (“now we will not only learn something; we will carry it forward”), tend to die away without leaving important (or at least recognizable) effects. [End Page 100]It is difficult to quote Simmel and to carry on his work through the usual modifications of something already in place. There is, instead, the attempt to present him “nonetheless.” Thus Donald Levine, to whom the English-speaking world is much indebted for his translations and presentations of Simmel, says: “[t]he presentation of a coherent account of the whole of Simmel’s social thought is complicated by the fact that coherence is generally not considered to be one of the hallmarks of Simmel’s writing” [11]. Levine writes this sentence in a piece he entitles “The Structure of Simmel’s Social Thought.” There are indeed a number of attempts to say what it is that Simmel was trying to do, as though readers had decided that Simmel is unclear but that “nonetheless” we can discern something of great value—just as his thesis committee in refusing his dissertation decided “nonetheless” that another piece would do. If Simmel did not deserve a degree for a piece on the ethnology and psychology of music, surely he deserved it for a work on Kant’s monadology. It seems to be Simmel’s talent to divert interest from whatever he is saying to something else—and always to something of interest and importance. Hence the fact that his influence is much greater than appears from the relative lack of citations to him and the absence not merely of a school of scholarship but of a style of writing traceable to him. His influence disappears at the moment it is most strongly felt. And just when he seems to be out of sight, forgotten, or used up, he reappears. 2Max Weber gives... (shrink)

The thought of Pierre Klossowski, praised by Foucault, Blanchot, Deleuze, has been scarcely addressed by the philosophical community. We argue in this article that this is largely due to the frequent difficulty of understanding his work as a whole: both his artistic and literary production and his interpretations of Nietzsche or Sade form a coherent whole, whose significance has a deeply critical political scope. The notion of unproductive spending, which occupies a central place in Bataille's work, will be rearticulated (...) in Klossowski's reflections through the concepts of drive, phantasm, simulacrum, value and consumption. In The Living Currency, the political dimension of these terms appears clearly: relying on a rereading of Fourier and Sade, the author shows the extreme degree of deformation of what we assume as a reality in modern industrial society. In this sense, his thinking takes on special relevance today, as a revelation of the excess and unhingedness of a society in which production and consumption are reproduced without limit through the infinite reflections produced by the game between drives, ghosts and simulacra. (shrink)

Ahmed Mâhir, who was born in Kastamonu in 1860-70, is one of the last period Ottoman scholars and is known by the penname "Ballıkızâde". He lived in the 19th century, during the Constitutional Monarchy period when the West progressed in many directions and the Ottoman Empire began to lose land alongside its reforms. After taking lessons from the scholar Ahmed Hicâbî, he also gave lectures and educated many students, and taught tafsir and theology for thirteen years at Daru'l-Fünûn Faculty of (...) Theology and Medresetü'l-Vâizîn. In addition to this, the scholar, who has served as a member of the Supreme Court, a judge, and a deputy, also appears as a political personality. Mâhir, who has four published works, is one of the important personalities that Kastamonu raised in religious, political, and literary fields. In this study, the Constitutional Era and the position of the science of tafsir in this period are discussed. Secondly, after transferring information about Ahmed Mâhir's life, his exegesis method on the works of "Mu'cizât-ı Kur'âniyye" and "al-Fâtiha fî Tefsîri'l-Fâtiha" was examined. The qualitative research method and document analysis technique wasused for this study. In addition, the data were analyzed with the help of description, sampling and association techniques. The fact that Ahmed Mâhir has both a political and religious personality and that we have four works about him today makes it important to research him. In this context, the study aims to reveal Ahmed Mâhir's exegesis based on his works. A doctoral thesis on him, in which his mystical aspect was emphasized, and an article by the same person, again, two master's theses were made about the work he wrote in the field of Sufism. Some sources provide concise information about his life and works, and brief information given in some biographical or literature studies. But his works named "Mu'cizât-ı Kur'âniyye" and "al-Fâtiha fî Tefsîri'l-Fâtiha" have not been studied academically. This situation made this study important. In addition, the existence of various interpretations on whether the author's interpretation of Surah Fâtiha is original or not has caused us to consider this issue as a problem. As a result of our analysis, Ahmed Mâhir has conveyed the negative political or religious situations of his period, especially in his work "Mu'cizât-ı Kur'âniyye". Based on the idea that the Qur'an is perfect and contains everything, he used the verses to correct these situations. His work "el-Fâtiha fî Tefsîri'l-Fâtiha" shows us both the traces of the Ottoman tafsir accumulation of that period and that this scholar has a scientific tradition on tafsir, hadith, and literature. (shrink)

Long recognized in France as a central figure in French cultural thought, the range and significance of Batille's ideas are now being grasped in the English speaking world. His influence on Derrida, Foucault, Kristeva and Baudrillard is now more clearly understood and Bataille has emerged as a front-rank cultural theorist who posed questions and paradoxes that were extraordinarily prescient. This book offers a comprehensive and detailed presentation and analysis of the full range of his writings - political, philosophical, aesthetic, (...) literary, anthropological and cultural. And tackles his thoughts on waste, sacrifice, death, eroticism, surplus, ecstasy and drunkenness, offering the best available guide to this challenging and utterly unique thinker. (shrink)

Herbert G. Bohnert (1918–84) was a student and lifelong friend of Carnap. He wrote a doctoral thesis on Ramsey sentences and, after wavering between academia and the computer industry, eventually taught at Michigan State University. Bohnert defended Carnapian positions throughout his career and was especially productive in the 1970s. Unfortunately, Carnap’s philosophy was deemed hopelessly out of date during this period, and partly for this reason, Bohnert is almost completely forgotten today. This fate is undeserved. In this (...) article, I reconstruct his career and philosophical development by drawing on publications, as well as diary entries and private correspondence. I then argue that Carnap scholarship would benefit from closer attention to Bohnert’s writings. I support this claim by means of a case study from the philosophy of mathematics: Bohnert’s account of a conversation about set theory with Carnap in 1968 sheds new light on the contested question of whether Carnap held mathematics to be analytic in natural language. (shrink)

Despite her hostility to surrealism, Simone Weil received a paradoxical reception in the work and thought of Georges Bataille. From this point onwards she has attracted the interest of psychoanalysis up to the present day. After their meeting and exchanges at the beginning of the 1930s, Bataille wrote a novel in which he created a portrait of Simone Weil and asks, through her, questions which served to develop and enrich the next stages of his theoretical constructions. (...) This pathway to progress through reference to Simone Weil has often gone unnoticed. However, it deserves to be reconstituted because it brings a disturbing light that Weil would not have approved but that could help us to renew our understanding of her personality and her work. (shrink)

This is a concise introduction to the life and work of the Italian militant and political thinker, Antonio Gramsci. As head of the Italian Communist Party in the 1920s, Gramsci was arrested and condemned to 20 years' imprisonment by Mussolini's fascist regime. It was during this imprisonment that Gramsci wrote his famous Prison Notebooks – over 2,000 pages of profound and influential reflections on history, culture, politics, philosophy and revolution. An Introduction to Antonio Gramsci retraces the trajectory of Gramsci's (...) life, before examining his conceptions of culture, politics and philosophy. Gramsci's writings are then interpreted through the lens of his most famous concept, that of 'hegemony'; Gramsci's thought is then extended and applied to 'think through' contemporary problems to illustrate his distinctive historical methodology. The book concludes with a valuable examination of Gramsci's legacy today and useful tips for further reading. George Hoare and Nathan Sperber make Gramsci accessible for students of history, politics and philosophy keen to understand this seminal figure in 20th-century intellectual history. (shrink)

This article aims to clarify the notion of community such as it is perceived by the singularly modern outlook of Georges Bataille, especially in it’s illustration in his story Madame Edwarda. The absence or loss of community seems to represent the very condition of its existence. The lovers in MadameEdwarda simultaneously illustrate the birth as well as the death of such an unusual kind of community. While offering one’s self to the other in a sacrificial attempt to surpass (...) oneself, each of them conveys to the other a sense of shared immoderation, and goes exceptionally beyond the completeness of a homogeneous enclosure in and on oneself. However, at the very moment when it seems to succeed, community is lost, and the being returns to its initial loneliness, which seems to have never been surpassed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Second Copy Thesis in Hume? George S. Pappas The copy thesis which applies to simple ideas andimpressionsin Hume is well known; every simple idea is supposed to be a copy of, that is, to exactly resemble, some simple impression. Or very nearly so, at any rate, for there is the famous missing shade ofblue to take into account. There seems to be another copy thesis (...) in Hume, however, and one on which Hume places a great deal ofweight. We find it expressed early on in the Treatise, incorporated into Hume's discussion of space and time. He says: Wherever ideas are adequate representations of objects, the relations, contradictions and agreements of the ideas are all applicable to the objects; and this we may in general observe to be the foundation of all human knowledge. But our ideas are adequate representations of the most minute parts of extension; and thro' whatever divisions and subdivisions we may suppose these parts to be arriv'd at, they can never become inferior to some ideas, which we form. The plain consequence is, that whatever appears impossible and contradictory upon the comparison of these ideas, must be really impossible and contradictory, without any farther FogeUn has recently described this as a "remarkable passage," one which is "a match for anything found in the writings of the rationalists."2 Perhaps it is such a match, perhaps not, but Fogelin is certainly right to regard this as a remarkable passage, at least for Hume. After all, Hume here seems to be endorsing some form of representationalism, a doctrine we typically do not associate with Hume's philosophy. Two important questions emerge from this passage:just what are these adequate ideas ofwhich Hume speaks; and, in what sense can it be true that they form the foundation ofall ofour knowledge? I believe that a correct answer to each of these questions has some strong imphcations for our understanding ofHume's philosophy. I. Humean Adequate Ideas So far as I can discover, the above-quoted passage is the Only place where Hume talks about adequate ideas. The only text which I have Volume XVII Number 1 51 GEORGE S. PAPPAS found which even suggests the same sentiments occurs in "Of the Passions" where Hume discusses ideas and truth (T 448-49), but no mention is made there of adequate ideas. So I think we have to concentrate on the passage from the Treatise in the attempt to understand what Hume is telling us. Hume seems to refer to adequacy as a feature ofindividual ideas, and also to groups or systems ofideas. The latter is suggested by his reference to relations, contradictions, and agreements between ideas, while the former is indicated by the first clause ofthe quoted passage, where Hume mentions adequacy but makes no reference to relations between ideas. Instead, adequacy in the relationsbetween ideas seems to be a consequence of adequacy of individual ideas. Moreover, that individual ideas are supposed to be adequate is made clear from the argument Hume immediately gives regarding the alleged infinite divisibility of space. He writes: I first take the least idea I can form ofa part ofextension, and beingcertainthatthereis nothingmoreminute than thisidea, I conclude, that whatever I discover by its means must be a real quality ofextension. (T 29) Hume's reasoning here can be interpreted in two different ways, but both rest on the adequacy of individual ideas. He might be read as saying that one starts with a least-sized idea, and infers that there are bits of extension which are the same size as the least-sized idea. The inference from the feature of the idea to the feature of the bit of extension rests on the claimed adequacy ofthe idea. The other reading of Hume's reasoning is that one starts with the least-sized idea and then infers that there is (a) a bit ofextended matter that small, and (b) that there is no smaller bit of extended matter. Ofthese two readings, I think the second is the right way to understand Hume here, for only it supports the argument's conclusion that space is not infinitely divisible.3 But notice that this second version ofHume... (shrink)

Bataille’s book On Nietzsche is a critique of all goal-oriented activity, since for Bataille, useful activities transform the human being into a ‘soldier’ or ‘savant’, a part rather than a whole. In his rejection of goal-oriented morality, Bataille thus espouses what he calls ‘evil’ as a strategy to escape from the public good and its reduction of the human being to use-function. Such an escape involves the sacrifice of the will, and in particular of Nietzsche’s Will to (...) Power. Indeed, Bataille goes so far as to claim that Nietzsche’s Will to Power is a tragic failure. After elucidating Bataille’s reading of Nietzsche, this paper will consider the concept of goalless otium as perhaps the only immanent response to the crises of our contemporary world. Only by deserting the will and becoming ‘evil’ can we avoid both moralising reaction and the reduction of our potential to a fragmentary use-function. (shrink)

This research monograph is the first book-length study of the philosophical premises of Bataille's theory of art and literature. In contrast to many former interpretations of Bataille's work, Dr Kennedy concentrates on Bataille's writings in the wake of World War Two, especially on the first and the last part of his trilogy, The Accursed Share.

Towards the end of his life, Bataille became increasingly fascinated by prehistoric culture. His analysis of the Lascaux cave frames it as the symbolic site of our birth, envisioning in its art the final step to anthropogenesis: we, as a species, became human once we began smearing pigment on cave walls. Bataille’s account of this dual birth of art and humanity is neither an ode to our rational mind nor to our capacity for aesthetic contemplation. Rather, the murals (...) adorning the cave would be the result of primordial ecstatic experiences. For Bataille, art ties in with excess: an activity devoid of use-value rising above necessity or instinct. Lascaux becomes the scene of a primordial crime against utility. Bataille’s cave stands as a counterargument to the enlightenment’s fixation on progress and productivity. The decades since, have seen our obsession with productivity grow even more pervasive. This paper explores the constellation of excessive behaviours which Bataille presents as key to the birth of art and, through an autoethnographic study, asks whether, and how, this ‘spectrum of excess’ is still relevant to artists today. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:IntroductionCarolyn J. Dean (bio)... even since he [Nietzsche] became famous has he ever been anything but an occasion for misunderstanding?—Georges Bataille, The Accursed ShareAt the current juncture in the history of studies “on Bataille,” admiration and indebtedness have given way to admiration constrained by ambivalence and indebtedness complicated by a desire for accountability. This special issue provides an opportunity to work through these inevitable critical shifts, (...) symptoms of an immeasurable debt to a writer from whom we have necessarily taken distance. It is also an occasion to ask about our own investments in the renewed production of Bataille.During his lifetime (1897–1962), Georges Bataille was called many names, including a “pornographer” and a fascist, and when he died he became a cult figure among some intellectuals, for whom he represented an eclectic and unappreciated thinker. Since his untimely death, Bataille has become very famous. Now, according to Jürgen Habermas, this former librarian at the Bibliothèque Nationale, editor of Critique, author of covertly circulated erotic books and other works that did not sell well, stands first in a line of French intellectuals leading from “Bataille via Michel Foucault to Jacques Derrida” [Habermas 14]. 1 Bataille’s remains are located in the posthumanist pantheon: his work is joined to the giants of the French philosophical, psychoanalytic, and literary heritage, including Jean-Paul Sartre, Jacques Lacan, and Maurice Blanchot; he has been the subject of countless literary exegeses and even of a prizewinning biography [see Surya]. Bataille no longer has the merit of being unknown.But who is the Bataille we pretend to know? He is the one with whom many critics identify, yet his work is necessarily misunderstood, sometimes (but not always) in the interests of preserving its insights. Critical work on Bataille naturally emphasizes his theory of dépense (expenditure), his mysticism, his attraction to the sacrificial, sadomasochistic erotics of fascist politics, and tends, viscerally if implicitly, to identify with Bataille’s refusal to be hard in the conventional sense—his repudiation of impermeable, phallic masculinity and its association with moral resolve. In 1945, Bataille wrote that he was the “contrary of him who tranquilly watches the dismasted vessels from the shore, because in fact... I cannot imagine anyone so cruel that he could notice the one who is dismasted with such carefree laughter. Sinking is something altogether different, one can have it to one’s heart’s content...” [OC 6:358]. In 1966, a sensitive critic wrote: “Bataille’s cogito, thus, reads: ‘I sink therefore I am’” [Hollier 138]. In other words, Bataille was no proponent of a sink-or-swim philosophy, but of “the hard desire to endure”—words he wrote to describe Vincent Van Gogh, whose self-mutilation was, from Bataille’s perspective, the necessary precondition of his art. This hard desire is paradoxically the hard labor of unbinding the self, a project that entails yet moves beyond empathizing with those caught in the storm: Bataille insisted that creation required symbolic castration rather than the phallic virtue of the moral man or the swollen pride of those who volunteer heroically for the rescue mission (“Heroism,” he said, “is an [End Page 3] attitude of flight” [OC 5: 347]). As countless critics have demonstrated, even Bataille’s most relentlessly hard-core texts use sexuality as an allegory for the self-shattering of the phallic body.The sacrificial constitution of the man who would sink—for this Bataille was giddily embraced after his death. By 1990, when Yale French Studies devoted a special issue to him, the embrace was equally enthusiastic, but giddiness had given way to some defensiveness. Those theorists who did not admire Bataille equated his repudiation of phallic virtue with the ego-dissolving sublimity of fascism. After all, some of his friends and intellectual heirs had been subjected to public scrutiny for their anti-Semitic, often fascist sympathies. Implicitly defending Bataille, the editor of that special issue insisted on Bataille’s “ethics” of sacrifice. He claimed that Bataille held “onto the possibility of an ethics” through a paradoxically “incessant repositing of the ethical” [Stoekl 2, 5]. This account of Bataille’s ethics avoids the problem that the ethics of sacrifice in... (shrink)

Best known for his influential History of Greece, the historian and politician George Grote wrote this account of Plato's dialogues as a philosophical supplement to the History. First published in 1865 and written in dialogic form, Grote's account of Plato's works includes substantial footnotes and marginalia. This first volume focuses on Plato's early and transitional dialogues, all of which feature Socrates. It also includes a preface to the whole project which discusses the meaning and importance of philosophy itself, and (...) extensive introductory material on pre-Socratic philosophy, the life of Plato and history of the Platonic canon. With three volumes each running to over six hundred pages, Grote's scholarship is formidably comprehensive. The publication of Plato and the Other Companions of Sokrates confirmed him as one of the greatest authorities on Plato in the nineteenth century. (shrink)

In political philosophy, trust, legality and violence are interdependent, with different weights, connecting and excluding. Trust structures suffer most from an anticipation of violence or violence itself. Violence systematically takes place in three stages, according to the german sociologist Jan-Philipp Reemtsma: expulsive, abusive, and homicidal violence, all of which have their distinctive and recurring verbal and nonverbal equivalents. The hyperviolence phenomenon goes beyond this, however, and even mutilates the dead body, whether actually physically, or through massive propaganda that declares the (...) enemy a killable non-human. The goal of hyperviolence is a demonstration of absolute power over victim and bystander by means of a traumatizing violation of trust, reason, and individuality. At the same time, hyperviolence is an atavism in modernity (a historical regression); therefore the practitioner of hyperviolence is the anti-modern type par excellence. The french philosopher Georges Bataille introduces here the concept of "sovereignty" and the "sovereign" as the perpetrator also of hyperviolence. The sovereign's sovereignty is the immediate experience of the moment, free of any responsibility, with a rhetoric of mock justification of each of the three types of violence including hyperviolence. With the ahistorical view of escalating violence and the denial of any rational legitimation by the sovereign as the actor of hyperviolence, the structure of trust and the contract system of democracy itself is also endangered. So the question is, how does one unmask the "sovereign" on his way to undermine legal relations already in his linguistic patterns, in his non-linguistic codes, and how can escalation be prevented by early detection? Keywords: violence, hyperviolence, criminal linguistics, Georges Bataille, sovereign. (shrink)

On peut considérer comme relevant de « l'impuissance de Dieu » le thème de l'absence de Dieu et de l'abandon de l'homme en présence de Dieu chez Georges Bataille. Cette réflexion sur le sentiment d'absence est ce qui permet d'échapper à la confusion théologique traditionnelle du sacré et de l'utile. Cet athéisme de la peur de la mort est à la base de l' anthropologie de Bataille. The themes of God's absence and of man abandoned in the (...) presence of God in the work of Georges Bataille may be viewed as part of the larger theme of « God's impotence ». These reflections regarding the sense of [His] absence allow us to go beyond the traditional theological confusion between the sacred and the useful. Such atheism of the fear of death is fundamental to Bataille's anthropology. (shrink)

Best known for his influential History of Greece, the historian and politician George Grote wrote this account of Plato's dialogues as a philosophical supplement to the History. First published in 1865, Grote's account of Plato's works includes substantial footnotes and marginalia. With three volumes each running to over six hundred pages, Grote's scholarship is formidably comprehensive. Volume 1, which includes a general preface and extensive introductory material, focuses on Plato's early and transitional dialogues, all of which feature Sokrates. Volume (...) 2 covers the transitional and middle dialogues including Gorgias and Symposium. Volume 3 contains extensive treatments of the Republic and the Laws as well as later dialogues and apocryphal works. It also contains the index to all three volumes. The publication of Plato and the Other Companions of Sokrates confirmed Grote as one of the greatest authorities on Plato in the nineteenth century. (shrink)

Identity Economics provides an important and compelling new way to understand human behavior, revealing how our identities--and not just economic incentives--influence our decisions. In 1995, economist Rachel Kranton wrote future Nobel Prize-winner George Akerlof a letter insisting that his most recent paper was wrong. Identity, she argued, was the missing element that would help to explain why people--facing the same economic circumstances--would make different choices. This was the beginning of a fourteen-year collaboration--and of Identity Economics. The authors explain how (...) our conception of who we are and who we want to be may shape our economic lives more than any other factor, affecting how hard we work, and how we learn, spend, and save. Identity economics is a new way to understand people's decisions--at work, at school, and at home. With it, we can better appreciate why incentives like stock options work or don't; why some schools succeed and others don't; why some cities and towns don't invest in their futures--and much, much more. Identity Economics bridges a critical gap in the social sciences. It brings identity and norms to economics. People's notions of what is proper, and what is forbidden, and for whom, are fundamental to how hard they work, and how they learn, spend, and save. Thus people's identity--their conception of who they are, and of who they choose to be--may be the most important factor affecting their economic lives. And the limits placed by society on people's identity can also be crucial determinants of their economic well-being. (shrink)

Best known for his influential History of Greece, the historian and politician George Grote wrote this account of Plato's dialogues as a philosophical supplement to the History. First published in 1865, Grote's account of Plato's works includes substantial footnotes and marginalia. This third volume contains discussion of Menexenus, Kleitophon, Timaeus and Kritias, as well as extensive coverage of the Republic and the Laws. It also contains the index to all three volumes, originally issued separately. Grote includes apocryphal works, as (...) he relied on the order and classification of Plato's works specified by the ancient Greek scholar Thrasyllus of Mendes. With three volumes each running to over six hundred pages, Grote's scholarship is formidably comprehensive. The publication of Plato and the Other Companions of Sokrates confirmed him as one of the greatest authorities on Plato in the nineteenth century. (shrink)

Star Wars Episode VII: The Force Awakens is not the hero’s journey as George Lucas previously conceptualized it. Instead, the story line of The Force Awakens leads me to believe that it creates a new iteration of the hero myth. It follows the contemporary heroine’s journey while conforming to the essential construct of the hero monomyth. First, the contemporary heroine’s journey focuses primarily on the greater good and secondarily on her own personal journey, which is the converse of the traditional (...) hero’s journey. Second, the contemporary heroine’s self is awakened and called to adventure in a different way than the traditional hero. Third, the traditional hero receives guidance on his journey, while the contemporary heroine pushes ahead alone, striving to save her society from despair. (shrink)

The Society for the Advancement of the Scientific World Conception has done me a great honor by inviting me to be the Sixth Vienna Circle Lecturer. The invitation has also stirred some deep emotions. A central figure of the Vienna Circle, Rudolf Carnap, was my revered teacher of philosophy at the University of Chicago in 1948–9 and later an informal adviser when I wrote a doctoral thesis at Yale University on inductive logic, and he was a friend (...) during those years and thereafter. I was not a disciple, but Carnap did not demand discipleship as a condition for admission to his seminars or to his friendship. He seemed to be baffled by the fact that despite my interest in mathematical logic and theoretical physics I proclaimed myself a metaphysicician and had even published an article in the first issue of The Review of Metaphysics. Carnap formulated a “principle of tolerance” as a philosophical maxim concerning rules of language, but he practiced a human and highly moral version of the principle of tolerance in his profoundly liberal social commitments and in his relations with his students. If he were here tonight, I would wish for his tolerance of the lapses of rigor and the flights of speculation to which he would be exposed. (shrink)

György Lukács was a Hungarian Marxist philosopher, writer, and literary critic who shaped mainstream European Communist thought. Soul and Form was his first book, published in 1910, and it established his reputation, treating questions of linguistic expressivity and literary style in the works of Plato, Kierkegaard, Novalis, Sterne, and others. By isolating the formal techniques these thinkers developed, Lukács laid the groundwork for his later work in Marxist aesthetics, a field that introduced the historical and political implications of text. For (...) this centennial edition, John T. Sanders and Katie Terezakis add a dialogue entitled "On Poverty of Spirit," which Lukács wrote at the time of Soul and Form, and an introduction by Judith Butler, which compares Lukács's key claims to his later work and subsequent movements in literary theory and criticism. In an afterword, Terezakis continues to trace the Lukácsian system within his writing and other fields. These essays explore problems of alienation and isolation and the curative quality of aesthetic form, which communicates both individuality and a shared human condition. They investigate the elements that give rise to form, the history that form implies, and the historicity that form embodies. Taken together, they showcase the breakdown, in modern times, of an objective aesthetics, and the rise of a new art born from lived experience. (shrink)

In 1972, George Seddon wrote Sense of Place, documenting his experience and research into the Swan Coastal Plain, which has since become a landmark Australian environmental publication. Among its claims to influence is having given modern currency to the term sense of place. Although Seddon did not coin the phrase, it was this book that introduced the phrase into the fields of landscape and environmental design. The book includes information on landforms, climate, geology, soils, flora, the Swan River, the (...) coast, offshore islands, wetlands, and urban areas. Mr. Warner in his Adirondack story, shot a bear by aiming, not at his eye or heart, but at him 'generally'. But we cannot aim 'generally' at the universe, or if we do, we will miss our game. So said William James, the philosopher, and it is good advice on how to take aim at environmental problems. Sense of Place is a topographic essay, not on the universe, but the environs of Perth, Western Australia. It is in three parts: The Land - The Plants - Man. The landforms, climate, drainage geology and plant-cover are discussed in detail, to construct a picture of the region before European settlement. The last third deals with the land use by Aboriginal and European, and the major environmental resources of the region. (shrink)