#### The Absence of Myth ![[Georges Bataille The Absence of Myth.png]] [Bataille_Georges_The_Absence_of_Myth_Writings_on_Surrealism](https://monoskop.org/images/f/fc/Bataille_Georges_The_Absence_of_Myth_Writings_on_Surrealism.pdf) ### [[Democracy]] and [[Sex]] George Bataille, a French writer and philosopher, might have expressed a complex and provocative view on democracy and erotic sex. He believed that eroticism and sexuality are fundamental aspects of human nature, and that they transcend the constraints of societal norms and structures, including democracy. Bataille might argue that democracy attempts to regulate and control human behavior, including sexual expression, in an effort to maintain order and stability. However, he might see the erotic impulse as a disruptive force that challenges these societal norms, emphasising the importance of embracing the chaotic and transgressive aspects of human desire. In Bataille's perspective, eroticism may serve as a potent force that can subvert traditional power structures, including those present in democratic societies. He might view sexual experiences as a way for individuals to break free from the constraints imposed by societal norms and engage in a form of personal liberation. It's important to note that George Bataille's ideas were often controversial and dealt with themes that some might find unconventional or challenging. His perspective on democracy and erotic sex would likely be thought-provoking and multidimensional, inviting further exploration and interpretation. ## Eroticism [[Georges Bataille]], a French philosopher and writer, developed a complex and unconventional philosophy surrounding the erotic. His ideas on the erotic were deeply intertwined with his views on human existence, desire, and the limits of rationality. Here is a summary of Bataille's philosophy on the erotic: Transgression: Bataille believed that the erotic was closely associated with transgression and the breaking of societal norms. He argued that true eroticism lay beyond the confines of established moral and social codes. The erotic experience involved a confrontation with the taboo, the forbidden, and the limits of what is considered acceptable. Excess and Violence: Bataille emphasised the importance of excess and violence in the erotic realm. He saw the erotic as a force that defied reason and boundaries, often leading to intense experiences of pleasure and ecstasy. This excess could manifest in physical acts, psychological intensity, or even intellectual pursuits that pushed the limits of conventional thinking. Sacrifice and Death: Bataille [believed](agenda://note/FBB7560F-0703-4B3A-9725-249E59A37DD5) that the erotic was intimately connected to the concepts of sacrifice and death. He saw the erotic experience as a form of expenditure, where one gives oneself over entirely to the moment, defying self-preservation and embracing a kind of ecstatic dissolution. The erotic encounter involved a temporary dissolution of the self and a merging with the other, blurring the boundaries between subject and object. Eroticism and Religion: Bataille drew parallels between the erotic experience and religious ecstasy. He saw both as ways to transcend the limitations of everyday existence and access a higher form of being. Bataille explored the theme of eroticism in various religious and mystical traditions, examining the connections between sexual desire and spiritual longing. The Impossible and the Unattainable: Bataille argued that the erotic was characterised by a fundamental impossibility and unattainability. He believed that the pursuit of erotic experiences was a constant striving for an unattainable satisfaction, a desire that could never be fully realised. The erotic was associated with a perpetual state of longing and dissatisfaction, pushing individuals to seek ever more extreme experiences. Overall, Bataille's philosophy on the erotic challenged conventional notions of sexuality and morality. He viewed the erotic as a powerful force that could lead to both intense pleasure and profound existential insights. For Bataille, the erotic was a realm that exceeded reason and offered a glimpse into the limits and possibilities of human experience. --- # Perceptions in society While perception is not a central theme in Bataille's philosophy, he did touch upon it in his explorations of human experience and societal dynamics. He argued that perceptions were often repressed or marginalised by mainstream society, leading to various forms of repression and the creation of taboo. According to Bataille, challenging or transgressing societal perceptions and norms was a way to access a more authentic form of human experience. He saw the breaking of taboos and the exploration of forbidden territories as a means to connect with the inner self and to challenge established structures of power and control. In summary, Bataille's work suggests that perception, particularly in relation to taboo subjects, influences societal norms and power dynamics. Challenging and expanding societal perceptions can be a way to access deeper aspects of human experience and potentially challenge existing power structures. ### Food and The Relationship Between The Sacred and The Profane Bataille's perspective would focus not just on the material consequences but on the existential and symbolic implications of surplus within society. **Bataille’s Possible View on Surplus in Post-Hunter-Gatherer Societies** 1. **Surplus as Excess and the Basis of Human Civilization:** Bataille might argue that the production of surplus food introduced a new dynamic of **excess**, which he considered central to human life. For Bataille, excess goes beyond mere utility—it is what separates human societies from purely survival-based existences. The creation of food surplus would allow societies to engage in non-essential activities, such as ritual, art, and cultural expression, which Bataille saw as deeply tied to humanity’s desire to transcend the ordinary. ^8ea67a • In this sense, surplus food becomes the foundation for cultural complexity but also for systems of power and control. 2. **The Role of Expenditure and Consumption:** Bataille was preoccupied with how societies handle surplus—what he called **“the accursed share”**—that which is beyond what is necessary for survival. In his view, societies must find ways to expend surplus, either through constructive means (rituals, festivals, and art) or destructive ones (war, conspicuous consumption, or sacrifice). • Farming societies, by creating consistent surpluses, may have shifted from spontaneous, communal expenditure (as might occur in foraging societies through feast-sharing) to structured systems of redistribution, hoarding, and inequality. • The “hoarding” of surplus likely led to the establishment of hierarchies, as certain individuals or groups controlled the distribution of resources. 3. **The Sacred and the Profane in the Farming Society:** For Bataille, pre-farming societies, such as hunter-gatherer cultures, might have been more attuned to the **sacred** through their communal feasts and cyclical relationship with [[Nature]]. The shift to [[Farming]] could represent a move towards the **profane**: • Surplus creates a rupture with nature’s rhythms, transforming the relationship between humans and the [[Habitus|environment]] into one of dominance rather than [[reciprocity]]. • The storage and regulation of [[Food]] might have diminished the immediacy of shared experience, replacing it with economic and social structures aimed at accumulation and control. 4. **Social Stratification and Power Dynamics:** The emergence of [[Food]] surplus, from Bataille’s perspective, could be seen as a catalyst for **social stratification** and power. Those who controlled the surplus gained authority, and this control likely became a source of societal tension. • In a post-hunter-gatherer society, the sacred energy of surplus (once expended in communal acts) might be channeled into reinforcing inequality, such as monumental architecture, displays of wealth, and religious ceremonies legitimising power. • This would mark a departure from the communal egalitarianism of foraging societies toward hierarchical systems, where the accursed share becomes a tool for domination. 5. **Surplus and the Loss of Immediacy:** Bataille may lament the loss of immediacy and intimacy in human existence that surplus-driven societies bring. In hunter-gatherer societies, resources were often consumed quickly and communally, reinforcing social bonds. Farming and surplus allow for planning, deferral, and abstraction, which might alienate individuals from their communities and from nature itself. **The Effects of Surplus Food Supply on Society According to Bataille** • **Creation of Complex Systems of Control:** Surplus leads to structured economies, ownership, and centralised power, which alienate individuals from the natural, communal flow of life. • **Rise of Inequality and Stratification:** The regulation of surplus creates hierarchies and exploitation, where some benefit disproportionately from the labour of others. • **New Forms of Expenditure:** The surplus enables societies to invest in cultural, religious, or destructive practices. For Bataille, these represent humanity’s attempts to deal with excess energy or resources, but they also expose the ways in which surplus can corrupt or control. • **Loss of Sacred Experience:** The intimate connection with nature and the cyclical balance of taking and giving is replaced by accumulation and a utilitarian mindset, which Bataille might argue impoverishes the human spirit. **Conclusion** Bataille would likely see the shift to surplus food supply as a double-edged sword. While it enables the flourishing of culture, it also creates systems of alienation, inequality, and domination. For Bataille, how a society expends its surplus—whether through communal celebration, destructive conflict, or monumental self-aggrandisement—reveals its underlying values and tensions. The modern overproduction and commodification of food, in particular, might strike him as a profound example of humanity’s estrangement from the sacred, leaving us trapped in cycles of consumption and control.