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By Rodolphe Gasché
This booklet investigates what Bataille, in "The Pineal Eye," calls mythological illustration: the mythological anthropology with which this strange philosopher wanted to outflank and undo medical (and philosophical) anthropology. Gasché probes that anthropology by means of situating Bataille's inspiration with appreciate to the quatrumvirate of Schelling, Hegel, Nietzsche, and Freud. He starts via displaying what Bataille's knowing of the mythological owes to Schelling. Drawing on Hegel, Nietzsche, and Freud, he then explores the inspiration of photograph that constitutes this kind of illustration that Bataille's leading edge procedure involves. Gasché concludes that Bataille's mythological anthropology takes on Hegel's phenomenology in a scientific model. through 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 way in which for a brand new "science" of phantasms.
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Additional resources for Georges Bataille: Phenomenology and Phantasmatology (Cultural Memory in the Present)
Example text
Therefore, it could not possess a mythology like the Egyptians and Arabs behind their deserts of sand. 17 In the same ways as these seamen a stranger, for Herder, is a refugee— “perhaps like someone banished from his fatherland in his youth, who has slain his father and seeks a foreign land”18 —he takes the reverse way back. This time, however, the goal is not to bring a myth to the foreign land but rather to return to the source of the myth. ”19 Like a child, Herder returns to this place, ignorant of the language of the foreign country, as he was raised only in the language of sciences and their abstract world of concepts inimical to the senses.
Yet “the content of myth is thought. ”31 Insofar as thoughts are in myth, they present unreflected thoughts in a “mixture” with images: thoughts, in which essence is Mythological Representation objectified but that, due to the fact that they are the products of sensuous imagination, remain subjective and cannot yet be raised to universality. Just as religion, which emerged from myth, addresses itself to the hearts and minds of people, myth also addresses only subjectivity. ”34 It must be sublated.
Introduction eye that looks into the pit of its own night and, above all, the pineal eye that, dazzled by the sun, discharges its miasmas into it and thereby blinds it. If the eye of philosophy represents the theoretical organ, the pineal eye is the fantastic sense organ that constitutes the phantasmatic text. The dazzlement that it inflicts on itself is of a different nature from the Icarian blindness of philosophy. 29 Finally, the third organ, the tongue. ”30 The text that is read falteringly with a stammering tongue now resembles the headless body that, as it is thematized by Bataille, characterizes also the figure or the profile of his own texts.