Georges Bataille

Career

Founder of several journals and literary groups, Bataille is the author of a large and diverse body of work: readings, poems, essays on innumerable subjects (on the mysticism of economy, poetry, philosophy, the arts and eroticism). He sometimes published under pseudonyms, and some of his publications were banned. He was relatively ignored during his lifetime and scorned by contemporaries such as Jean-Paul Sartre as an advocate of mysticism, but after his death had considerable influence on authors such as Michel Foucault, Philippe Sollers, and Jacques Derrida, all of whom were affiliated with the journal Tel Quel. His influence is felt most explicitly in the phenomenological work of Jean-Luc Nancy, but is also significant for the work of Jean Baudrillard, the psychoanalytic theories of Jacques Lacan, Julia Kristeva, and recent anthropological work from the likes of Michael Taussig.

Initially attracted to Surrealism, Bataille quickly fell out with its founder André Breton, although Bataille and the Surrealists resumed cautiously cordial relations after World War II. Bataille was a member of the extremely influential College of Sociology which included several other renegade surrealists. He was heavily influenced by Hegel, Freud, Marx, Marcel Mauss, the Marquis de Sade, Alexandre Kojève, and Friedrich Nietzsche, the last of whom he defended in a notable essay against appropriation by the Nazis.

Fascinated by human sacrifice, he founded a secret society, Acéphale, the symbol of which was a headless man. According to legend, Bataille and the other members of Acéphale each agreed to be the sacrificial victim as an inauguration; none of them would agree to be the executioner. An indemnity was offered for an executioner, but none was found before the dissolution of Acéphale shortly before the war. The group also published an eponymous review of Nietzsche's philosophy which attempted to postulate what Derrida has called an "anti-sovereignty". Collaborators in these projects included André Masson, Pierre Klossowski, Roger Caillois, Jules Monnerot, Jean Rollin and Jean Wahl. The German philosopher and cultural critic, Walter Benjamin, described Bataille and Acéphale's fascination with sacrifice as a "pre-fascist aestheticism".

Bataille drew from diverse influences and used various modes of discourse to create his work. His novel Story of the Eye (Histoire de l'œil), published under the pseudonym Lord Auch (literally, Lord "to the shithouse" — "auch" being short for "aux chiottes", slang for telling somebody off by sending him to the toilet), was initially read as pure pornography, while interpretation of the work has gradually matured to reveal the same considerable philosophical and emotional depth that is characteristic of other writers who have been categorized within "literature of transgression". The imagery of the novel is built upon a series of metaphors which in turn refer to philosophical constructs developed in his work: the eye, the egg, the Sun, the Earth, the testicle.

Other famous novels include the posthumously published My Mother (which would become the basis of Christophe Honoré's film Ma Mère), The Impossible and Blue of Noon, which, with its incest, necrophilia, politics, and autobiographical undertones, is a much darker treatment of contemporary historical reality.

During World War II Bataille produced Summa Atheologica (the title parallels Thomas Aquinas' Summa Theologica) which comprises his works Inner Experience, Guilty, and On Nietzsche. After the war he composed The Accursed Share, which he said represented thirty years' work. The singular conception of "sovereignty" expounded there would become an important topic of discussion for Derrida, Giorgio Agamben, Jean-Luc Nancy and others. Bataille also founded the influential journal Critique. In 1955 Bataille published short books on Manet and the cave painting of Lascaux with his friend the publisher Albert Skira, the only monographs on painting written by a philosopher intended for a mass audience, both texts that have been influential on artistic practise in his home country in recent years.

Personal life

Bataille's first marriage was to actress Sylvia Maklès, in 1928; they divorced in 1934, and she later married the psychoanalyst Jacques Lacan. Bataille also had an affair with Colette Peignot, who died in 1938. In 1946 Bataille married Diane de Beauharnais (author, pseudonym, Selena Warfield, and great-granddaughter of Eugen Maximilianovich, 5th Duke of Leuchtenberg), with whom he had a daughter.

In 1955 Bataille was diagnosed with cerebral arteriosclerosis, although he was not informed at the time of the terminal nature of his illness. He died seven years later, on 8 July 1962.

Bataille was an atheist.

Key concepts

Base materialism

Bataille developed base materialism during the late 1920s and early 1930s as an attempt to break with mainstream materialism, which he viewed as a subtle form of idealism. He argues for the concept of an active base matter that disrupts the opposition of high and low and destabilises all foundations. Inspired by Gnostic ideas, this notion of materialism defies strict definition and rationalisation. Base materialism was a major influence on Derrida's deconstruction, and both thinkers attempt to destabilise philosophical oppositions by means of an unstable "third term". Bataille's notion of materialism may also be seen as anticipating Louis Althusser's conception of aleatory materialism or "materialism of the encounter," which draws on similar atomist metaphors to sketch a world in which causality and actuality are abandoned in favour of limitless possibilities of action.

The "accursed share"

The "accursed share" is an economic concept Bataille introduced in his book La Part maudite published in 1949 by Les Éditions de Minuit. The book was translated into English and published in 1991, with the title The Accursed Share. It presents a new economic theory, which Bataille calls "general economy," as distinct from the "restricted" economic perspective of most economic theory. Thus, in the theoretical introduction, Bataille writes the following:

I will simply state, without waiting further, that the extension of economic growth itself requires the overturning of economic principles—the overturning of the ethics that grounds them. Changing from the perspectives of restrictive economy to those of general economy actually accomplishes a Copernican transformation: a reversal of thinking—and of ethics. If a part of wealth (subject to a rough estimate) is doomed to destruction or at least to unproductive use without any possible profit, it is logical, even inescapable, to surrender commodities without return. Henceforth, leaving aside pure and simple dissipation, analogous to the construction of the Pyramids, the possibility of pursuing growth is itself subordinated to giving: The industrial development of the entire world demands of Americans that they lucidly grasp the necessity, for an economy such as theirs, of having a margin of profitless operations. An immense industrial network cannot be managed in the same way that one changes a tire… It expresses a circuit of cosmic energy on which it depends, which it cannot limit, and whose laws it cannot ignore without consequences. Woe to those who, to the very end, insist on regulating the movement that exceeds them with the narrow mind of the mechanic who changes a tire.

Thus, according to Bataille's theory of consumption, the accursed share is that excessive and non-recuperable part of any economy which is destined to one of two modes of economic and social expenditure. This must either be spent luxuriously and knowingly without gain in the arts, in non-procreative sexuality, in spectacles and sumptuous monuments, or it is obliviously destined to an outrageous and catastrophic outpouring in war. Though the distinction is less apparent in Robert Hurley's English translation, Bataille introduces the neologism "consummation" (akin to a fire's burning) to signal this excess expenditure as distinct from "consommation" (the non-excess expenditure more familiarly treated in theories of "restricted" economy).

The notion of "excess" energy is central to Bataille's thinking. Bataille's inquiry takes the superabundance of energy, beginning from the infinite outpouring of solar energy or the surpluses produced by life's basic chemical reactions, as the norm for organisms. In other words, an organism in Bataille's general economy, unlike the rational actors of classical economy who are motivated by scarcity, normally has an "excess" of energy available to it. This extra energy can be used productively for the organism's growth or it can be lavishly expended. Bataille insists that an organism's growth or expansion always runs up against limits and becomes impossible. The wasting of this energy is "luxury." The form and role luxury assumes in a society, are characteristic of that society. "The accursed share" refers to this excess, destined for waste, which he calls "dépense" (French for expenditure). This non-productive expenditure of excess energy, which transcends the mere requirements for survival, challenges traditional economic paradigms by emphasizing the importance of unproductive uses of surplus that contribute to societal and cultural enrichment, rather than mere economic growth. Bataille's exploration of dépense highlights the philosophical and existential dimensions of how societies utilize their surplus resources.

Crucial to the formulation of the theory was Bataille's reflection upon the phenomenon of potlatch. It is influenced by Marcel Mauss's The Gift, as well as by Friedrich Nietzsche's On the Genealogy of Morals. Reception to the accursed share concept was mixed.