By SUZANNE GUERLAC
The writer analyzes cultural and theoretical positions—pure paintings, automatism, engagement, and transgression—that dependent the literary and demanding box from the 1920's to the 1950's to teach their powerful impression at the formula and elaboration of theoretical matters in additional contemporary many years. concentrating on the query of relatives among poetry and motion, she reexamines those positions and uncovers proximities among them that considerably displace theoretical issues.
These proximities emerge whilst a philosophical subtext of Bergson—antiphilosopher and nondialectical thinker—is printed to function along the extra seen subtext of Hegel. The discourse of Bergson shifts the class of motion crucial to those literary polemics and revalues the visible sign in, suggesting a reconsideration of Surrealism. The publication concludes by way of interpreting the ideological pressures linked to the eclipse of the discourse of Bergson in addition to the various results of this erasure on our knowing of the trendy as particular from the postmodern.
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Extra info for Literary Polemics: Bataille, Sartre, Valery, Breton
According to one line of development here, the imposition of interdiction upon a violence of nature inaugurates a human world of work, consciousness of death, and restricted sexual activity. It thus marks a passage from the animal world to the human order. Just where Hegel would place his anthropogenic scene of the struggle for recognition, however, Bataille’s theoretical elaboration splits in two. In the first place, Bataille substitutes the unconscious negativity of interdiction for the negativity of consciousness Hegel opposes to continuity or identity, thereby injecting an ethnological term into the discourse of philosophy.
At other times, however, Bataille presents interdiction as a refusal of violence that he characterizes 28 Bataille as a step back—a recul—prompted by a feeling of horror. Transgression, then, occurs as a rebondissement, a rebounding of violence produced by positive emotions of attraction or fascination (E 75). Here Bataille emphasizes the emotional nature of interdiction itself. This implies an irrational foundation of the domain of reason, for reason is set up by interdiction on the authority of feeling.
Just where Hegel would place his anthropogenic scene of the struggle for recognition, however, Bataille’s theoretical elaboration splits in two. In the first place, Bataille substitutes the unconscious negativity of interdiction for the negativity of consciousness Hegel opposes to continuity or identity, thereby injecting an ethnological term into the discourse of philosophy. This shift introduces a new dimension into the Hegelian dialectic of human history: the structural difference (or difference of level) between the sacred and the profane.