By Rodolphe Gasché
This e-book investigates what Bataille, in "The Pineal Eye," calls mythological illustration: the mythological anthropology with which this strange philosopher needed to outflank and undo clinical (and philosophical) anthropology. Gasché probes that anthropology by means of situating Bataille's proposal with admire to the quatrumvirate of Schelling, Hegel, Nietzsche, and Freud. He starts by means of exhibiting what Bataille's figuring out of the mythological owes to Schelling. Drawing on Hegel, Nietzsche, and Freud, he then explores the concept of snapshot that constitutes one of these illustration that Bataille's cutting edge process includes. Gasché concludes that Bataille's mythological anthropology takes on Hegel's phenomenology in a scientific style. by way of interpreting it backwards, he not just dismantles its structure, he additionally ties every one point to the previous one, exchanging the idealities of philosophy with the phantasmatic representations of what he dubs "low materialism." Phenomenology, Gasché argues, therefore paves the best way for a brand new "science" of phantasms.
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3 The plan of this work
4 'Geographical phenomenology'
5 The disciplinary context
PART I GEOGRAPHY and standard METAPHYSICS
Geographical discourse and its critical themes
6 uncomplicated strategies of technological know-how and the tactic applicable to ontology
7 Objectivism and subjectivism
8 Positivism and naturalism
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The interpretation of phenomenology in geography
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Extra info for Georges Bataille: Phenomenology and Phantasmatology (Cultural Memory in the Present)
These verbal elements serve the purpose of “generalizing the rupture, negating the value of every kind of homogeneity, primarily the elementary homogeneity of sentences” (OC, II, 79). ”43 Bataille introduces the words into the sentences for the sake of their effects and not for the sake of their meaning so that they can carry out their little task there. These words are, therefore, not merely arbitrary. They are precisely the repressed words Introduction that are repulsive—mostly because they are scatological.
Therefore, later in this work we will bring these desires and their articulations together with a problematic that corresponds to the objectives of the present study. Now, having briefly indicated the operations that Bataille undertakes simultaneously on the level of words, sentences, and larger semiotic units in order to bring about the shattering of the linear continuity of speech, we can ask who the addressee of Bataille’s text is. Certainly, it is not the painless subject of knowledge that Nietzsche spoke of.
59 If the first writing remained latently conserved, the philosopher remembers again what had escaped his memory. He had forgotten only the meaning of the hidden text—only that with which the letters had already been filled. That which speaks from these hidden texts, the philosopher sublates again by sacrificing the quality of the text. Hermes—the god of eloquence and the spoken word who, as the messenger of the gods, precedes hermeneutics—is the sly and cunning god who makes humans believe that in the beginning was the word: the word of God, which, like the babble of children, is already the substitute for the lost joyful opening of his lips—the opening that carves the written sign into the body.
Georges Bataille: Phenomenology and Phantasmatology (Cultural Memory in the Present) by Rodolphe Gasché