#Bataille

[almanach-international]

9 décembre : les 200 ans d’indépendance du Pérou, la gloire de son armée

Chaque 9 décembre, le Pérou célèbre son Jour de l’armée (Día del Ejército) par de grands défilés militaires montrant une armée glorieuse. Cette année 2024 est particulière puisqu’on fête le 200e anniversaire de la bataille d’Ayacucho dont l’issue victorieuse servit de prétexte à glorifier chaque année l’armée péruvienne.

Le 9 décembre 1824, une armée composée de soldats péruviens, argentins, vénézuéliens, colombiens et chiliens, sous le commandement du général Antonio José de Sucre, écrasait l’armée royaliste, fidèle au vice-roi du Pérou qui se battait pour le maintien de la domination espagnole sur l’Amérique du Sud. Cette victoire des indépendantistes à Pampa de Ayacucho, dans la banlieue d'Ayacucho, est importante car elle met un terme au dernier affrontement important des guerres d'indépendance en Amérique du Sud commencées par la révolution de Chuquisaca en 1809 dans le Haut-Pérou et s’achevant avec l'occupation des forteresses de Callao en 1826.

La bataille d'Ayacucho est généralement considérée comme la fin de la guerre d'indépendance péruvienne. Elle a ouvert la voie à l’existence du pays et lui a donné ses contours actuels. L’indépendance avait été proclamée le 28 juillet 1821 mais pour qu’elle soit effective, il fallait écarter la menace militaire de l’Espagne. C’est ce qu’à permis cette victoire. Mais celle-ci a eu une autre conséquence : une scission va très vite séparer le pays en un Haut-Pérou resté fidèle à Bolivar (qui va adopter le nom de Bolivie) et un Bas-Pérou (le Pérou actuel). C’est bien aujourd’hui que l’on peut célébrer le bicentenaire du Pérou. Pour l’occasion, les cérémonies durent plusieurs jours en présence de la présidente Dina Boluarte.

Aujourd’hui, le Pérou n’a plus faire face à la moindre menace militaire. Si l’armée est toujours officiellement une institution engagée dans la défense de la patrie, aujourd’hui, elle est avant tout une force mobilisable pour venir en aide à la population face à des événements naturels ou à des urgences majeures, comme le phénomène El Niño, les tremblements de terre, les glissements de terrain et les débordements de rivières… L’armée est fière d’affirmer que sur le terrain des catastrophes, les soldats péruviens sont toujours les premiers arrivés et les derniers repartis.

Un article de l'Almanach international des éditions BiblioMonde, 9 décembre 2024

[egoistmilkman]

[mobymartin]

Sylvia Bataille, 1938, wife of Georges Bataille, then mistress and later wife of Jacques Lacan

[gimpwithoutorgans]

Erotism: Death and Sensuality by Georges Bataille feels like such a foundational text for Anne Rice’s work. Where are the comparison posts? Do I have to make them myself lmao🤨

[a-god-in-ruins-rises]

[website-enjoyer]

—Archangelic, Georges Bataille, trans. Stuart Kendall

[dearorpheus]

to the Bataille girlies of tumblr.com ♡ written by Marguerite Duras and published in La Ciguë in 1958

[dionysian-sadness]

Artwork pulled from the four Acéphale journals

[rendingrocks]

"The need to go astray, to be destroyed, is an extremely private, distant, passionate, turbulent truth."

Georges Bataille

[against-forms-recognizable]

The wealthier society becomes, the more alienated we become from one another, the more offended and fearful we are of one another, the more ashamed we are to actually be ourselves instead of sticking to the sterile platform of civility. The average person's enthusiasm for this hellscape is dystopian.

Skyrocketing rates of depression, loneliness, freefalling rates of relationship formation, dating, sex, and in the middle of this, the mass, delighted at the ability for capitalism to sell them a product like a Ring doorbell to mediate the fear of their fellow human being that capitalism itself produced in them. And for the depression and alienation modernity inculcates? Well, they can sell you therapy. For the loneliness? Look at these dating services, buy a Super Like now! Consume, consume, consume, and they've been trained to love it, to think that this is how it's meant to be.

Life is dirty, impure, offensive, tragic. We have all of these models of what the good, pure, moral person acts like, what the good life looks like - perfect models that do not exist in reality, meaning that other people are always going to be offensive, always going to be irritating, because they are not these ideals but only themselves, which can never embody an ideal.

We start to find being around others distasteful because it produces within us shame at how we are not what we and others demand of us - we are only our unique selves. We hold these ideals in common above ourselves, suppressing any part of us that does not conform to the mandate of the cop in our head that tells us what to do and how to be.

It is here, when we begin to suppress our authentic selves and genuine desires for the sake of what society demands we must be, that we die in life. A life that is not just a continual process of rendering yourself sterile and inoffensive - that is, a thing that is not alive, since life is inherently unclean and wild and 'death' is the process of becoming a thing that is motionless, without ability to give offense, without ability to conflict - requires an embrace of genuine authenticity, of the life that is cheek by jowl with death. The celebration of life as tragedy - of all of the things society tells us our life should not be, that we must avoid, must cleanse ourselves of - this is what it means to truly live.

[thirdity]

Laughing at the universe liberated my life. I escape its weight by laughing. I refuse any intellectual translations of this laughter, since my slavery would commence from that point on.

Georges Bataille, Guilty

[criminal-delirium]

Life is whole only when it isn’t subordinate to a specific object that exceeds it. In this way, the essence of entirety is freedom. Still, I can’t choose to become an entire human being by simply fighting for freedom, even if the struggle for freedom is an appropriate activity for me—because within me I can’t confuse the state of entirety with my struggle. It’s the positive practice of freedom, not the negative struggle agains a particular oppression, that has lifted me above a mutilated existence. Each of learns with bitterness, that to struggle for freedom is first of all to alienate ourselves. 

—Georges Bataille. On Nietzsche.

[francepittoresque]

21 mars 717 : Charles Martel devient maître de l’Austrasie ➽ http://bit.ly/Bataille-Vincy-Charles-Martel Une conséquence de la bataille de Vincy, près de Cambrai, lors de laquelle Charles Martel, maire du palais d'Austrasie, battit les Neustriens — la Neustrie correspondant au nord-ouest de la France actuelle — alliés aux Frisons, les poursuivant jusqu’à Paris

[grandpasessions]

Today, love is being positivized into sexuality, and, by the same token, subjected to a commandment to perform. Sex means achievement and performance. And sexiness represents capital to be increased.

The body — with its display value— has become a commodity. At the same time, the Other is being sexualized into an object for procuring arousal. When otherness is stripped from the Other, one cannot love — one can only consume.

To this extent, the Other is no longer a person; instead, he or she has been fragmented into sexual part-objects. There is no such thing as a sexual personality. When the Other is perceived as a sexual object, “primal distance” (Urdistanz) erodes; Martin Buber claims that such distance serves as the very “principle of being-human” and constitutes the transcendental condition for any alterity existing at all.

“Primal distantiation” prevents the Other from being reified into an object, an “it.” The Other as sexual object is no longer a “Thou.” It is impossible to have a relationship with it. Primal distance brings forth the transcendental dignity and propriety that frees — that is, distances— the Other into his or her otherness.

Precisely this is what makes it possible to address the Other properly. One can call up, or out to, a sex object, but one cannot address it. A sex object also has no “countenance,” which is what constitutes alterity: the otherness of the Other commands distance.

Today, more and more, dignity, decency, and propriety —matters of maintaining distance— are disappearing. That is, the ability to experience the Other in terms of his or her otherness is being lost. By means of social media, we seek to bring the Other as near as possible, to close any distance between ourselves and him or her, to create proximity. But this does not mean that we have more of the Other; instead, we are making the Other disappear.

Nearness is negative insofar as remoteness is inscribed within it. But now, a total abolition of remoteness is underway. This does not produce nearness so much as it abolishes it. Instead of closeness, it entails crowding. Nearness acts negatively. Therefore, it is inhabited by tension.

In contrast, crowding acts positively. The power of negativity lies in the fact that things are enlivened precisely by their opposite. Mere positivity lacks any such power to animate. Today, love is being positivized into a formula for enjoyment. Above all, love is supposed to generate pleasant feelings. It no longer represents plot, narration, or drama — only inconsequential emotion and arousal.

It is free from the negativity of injury, assault, or crashing. To fall (in love) would already be too negative. Yet it is precisely such negativity that constitutes love: “Love is not a possibility, is not due to our initiative, is without reason; it invades and wounds us.”

Achievement society —which is dominated by ability, and where everything is possible and everything occurs as an initiative and a project— has no access to love as something that wounds or incites passion. The performance principle that dominates all spheres of life today also encompasses love and sexuality.

Thus, the heroine of the bestselling novel Fifty Shades of Grey is surprised when her partner construes their relationship as “a job offer. It has set hours, a job description, and a rather harsh grievance procedure.” The performance principle cannot accommodate the negativity of excess and transgression. Accordingly, the “agreements” the “submissive” pledges to observe include plenty of exercise, healthy meals, and ample rest.

She is not allowed to eat anything other than fruit between meals. She must avoid immoderate consumption of alcohol and may not smoke or use drugs. Even sexuality bows to the commandment of health. Every form of negativity is prohibited.

The list of forbidden activities includes using excrement, as well. Even the negativity of real or symbolic dirt is eliminated. Thus, the heroine signs on to “keep herself clean and shaved and/or waxed at all times.” The sadomasochistic practices the novel describes amount to nothing more than sexual diversions.

They lack the negativity of overstepping — such as occurs in Georges Bataille’s erotics of transgression. Thus, the partners determine in advance that they will not exceed “hard limits”. Socalled safewords guarantee that activities do not go beyond certain boundaries.

The overuse of the adjective “delicious” throughout the novel points to the dictate of positivity, which transforms everything into a formula for enjoyment and consumption. Even torture can be “delicious” in Fifty Shades of Grey. This world of positivity admits only things that can be consumed. Pain itself is supposed to be enjoyable. Here, negativity —which manifests itself as pain in Hegel— no longer exists at all.

The Agony of Eros Byung-Chul Han

[trees-waiting]

Georges Bataille, 𝘕𝘰𝘵𝘦𝘴 𝘧𝘰𝘳 𝘢 𝘍𝘪𝘭𝘮

[sisypheanlack]

i wasn't familiar with the french philosophers' game