Community, Myth and Recognition in Twentieth-Century French by Nikolaj Lübecker

By Nikolaj Lübecker

Taking as its element of departure the inspiration of neighborhood in mid-twentieth century French literature and proposal, this bold learn seeks to discover the ways that Breton, Bataille, Sartre and Barthes used literature and paintings to have interaction with the query of reconceptualizing society.  In exploring the relevance those writings carry for modern debates approximately neighborhood, Lubecker argues for the ongoing social value of literary reviews.

Throughout the booklet, he means that literature and paintings are privileged fields for confronting many of the anti-social wants located on the outer edge of human rationality. The authors studied placed to paintings the options of Thanatos, sado-masochism and (self-)sacrifice; additionally they write extra poetically approximately man's allure to Silence, the evening and the impartial.

Many sociological discourses at the query of group are likely to marginalize the drives inherent inside those ideas; Lubecker argues it's necessary to take those drives under consideration while theorising the query of group, in a different way they might go back within the atavistic kind of myths. in addition if dealt with with care and a spotlight they could end up to be a source.

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V. Da Capo: Bataille and Fascism So where does this leave us: was Contre-Attaque – was the Bataille of the mid1930s – ‘surfasciste’, protofascist or perhaps ‘left-wing fascist’ (Richard Wolin)? How fundamental are the resemblances between Bataille’s thinking and fascism? Where does the logic of ‘using their means against them’ take us? Or perhaps: what is the heuristic potential of the term fascism when applied to Bataille and Contre-Attaque? The question of Bataille’s relation to fascism in the late 1930s is one of the most complex and widely discussed problems in the critical bibliography on Bataille.

When he talks about rejecting Marxist jargon in order to invent a new revolutionary language it is precisely ‘to better delineate the thought of Marx, which is more alive than ever’. And in his eagerness to satisfy the Marxists, he continues: ‘rest assured, comrades, with us dialectical materialism will remain on its feet’ (Breton 1992: 589–90). We may therefore speculate and assume that he was responsible 40 Community, Myth and Recognition for (or at least in favour of) the seventh paragraph in the manifesto: ‘Both Marxists and non-Marxists participate in Contre-Attaque.

He underlines that this is not a peripheral field of study. 10 The main examples of these logics of expenditure are sacrifices, sexuality (when dissociated from reproduction), art, various types of games and Potlatch, the war of presents that Marcel Mauss analysed in his essay on The Gift (1925). Potlatch knows many forms – this is just one of them: a tribe opens a potlatch by immolating a number of its riches in front of a rival tribe, the rival tribe responds with an ever bigger immolation and the war continues until one of the tribes is unable to respond and thereby loses.

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