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1

Efekt Bataille’a

100%

Krzykawski M.

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nr 4

55-82

EN

The aim of this article is to analyze Georges Bataille’s work in the light of French theoretical texts of the second half of the 20th century. The key idea that frames the discussion is based on the assumption that the openness of Bataille’s thought falls outside the framework of the literary commentary. As a result, a faithful reading of Bataille’s thought must betray the latter in a certain sense. This idea comes from the conviction that reading Bataille, only possible through “post-Bataille,” must opt for openness of his text. The author argues that Bataille’s text is only attainable as a trace that we can redraw across other texts which develop (from) his écriture.

2

The Profane and the Sacred in Insatiability

38%

Rudnicki M.

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nr 4(31)

167-176

EN

In this essay I examine Genezip’s effort to solve the mystery of existence by employing the theoretical and social insights of Georges Bataille. I argue that Bataille’s division of human time into profane and sacred time is applicable to Zip’s adventures as he follows sacred/erotic passions as opposed to the world of the profane/work to encounter the mystery. I examine this dichotomy as it is prevalent throughout the novel from Zip’s earliest encounters with sexuality and observations of his father’s factory workers.He abandons the world of profane not only in the forms of manual labor, but also in the forms of philosophy and literature. Instead, Zip opts for the sacred/erotic as he is initiated into the world of bohemia and experiences self individuation ironically at moments of transgression.

3

Distance, iluze, prokletí zisku. Problémy (nejen) novohistorické symbolické ekonomie

36%

Müller R.

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tom 56

22-54

EN

In this article, the question of the specific logic underlying the New Historical conception of the relation between text and context leads, first, to the exploration of the extent to which Stephen Greenblatt builds his analysis of the English Renaissance theatre on Pierre Bourdieu’s sociological conception of general economy of practices and symbolic goods. It is shown, secondly, how the New Historical latent conception of symbolic economy is built on the precondition of heteronomy of different social and cultural fields in the early modern period. Also, it is pointed out how New Historicism develops a self-reflective strategy within its historical epistemology by incorporating itself into the tradition of cultural critique born in the context of the “conquest” of the New World whereby a category of cultural difference was generated. Thirdly, both conceptions of symbolic economy (Bourdieu’s and Greenblatt’s) are compared to the project of Georges Bataille of “accursed share”, developed in the 1930’s and 1940’s, and his outline of a peculiar logic of general economy, which negates the very foundations of economic thinking. It is explained how all three conceptions are based on Marcel Mauss’s “discovery” of the economy of gift in archaic societies (later critiques of Mauss’s interpretation of the ethnographic material are taken into account). Bataille’s perspective of general economy is followed, where various historical societies face the problem of surplus and where the consumption of excessive resources acquires different forms of creativity in art, and destructivity in war and sacrifice. Bataille’s “delirant vision” (Goux) is taken as providing a possible critical angle on the limits of the “symbolic economies” of New Historicism and Bourdieu’s sociology not only as their analytical tools, but also as part of their own foundations as scholarly projects. Finally, the New Historical relation to the rhetorical tradition is understood as a moment whereby the limits of its symbolic economy (its subordination to the logic of capital accumulation) might be paradoxically transcended.

4

Cierpienie, rozdarcie, niespełnienie: destrukcyjny Eros w dziele F. Dostojewskiego

32%

Kruszelnicki M.

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nr 1

12-44

EN

My paper discusses the idea of destructive eroticism in the work of Fyodor Dostoevsky. Eros is posited here as manifesting in two, opposite forms: the Christian virtue of agape consisting in a humble service to a beloved person, and the Greek eros which in Dostoevsky is transformed into destructive love, one steeped in egoism and sadistic-masochistic impulses. I want to argue that destructive eroticism is for Dostoevsky of greatest interest, while love conceived as agape serves in his work only as a minor, normative projection, a tribute paid to the Russian Orthodox worldview. In my analysis I refer to Georges Bataille’s philosophical thought to combine the pattern of unfulfilled and ruinous love in Dostoevsky with his conviction that irrational aspects of man, his penchant to evil and transgression can be seen as a measure of the intensity and authenticity of one’s spiritual life. Contrary to religious interpretations of Dostoevsky, I argue that the author of Crime and Punishment prefers to cast his protagonists into the limbo of suffering, anguish and distress and therefore he ultimately rejects the possibility that human beings can content themselves with a mediocre life in which existential complacency is bought at a price of resignation from dangerous passions of which one could say that were “worth a life”.