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The concept of the labyrinth harks back to the myth of Theseus, who confronted the Minotaur at the heart of the Labyrinth and later found his way out with the aid of the thread he had tied to the entrance (following the counsel of Ariadne).

This myth serves as a representation of the belief in the supremacy of reason to overcome challenging circumstances and maintain dominion and control at all times. Life is analogous to a treacherous maze, yet with cunning, one can retain command over circumstances.

Bataille offers a critical perspective on this conventional line of thinking. He opposes the exaltation of human rationality and asserts that full control is unattainable. No philosophical system can comprehensively chart the course of life. Instead of clutching onto the mirage of control, he insists on confronting one's own inadequacies. To put it differently, one must summon the courage to acknowledge that becoming lost in the Labyrinth is inevitable.

Some radical (and unconventional) interpretations of Jesus Christ:

Max Stirner

from https://www.tgoop.com/postLeftPosting/811
to https://www.tgoop.com/postLeftPosting/815


Friedrich Nietzsche

from https://www.tgoop.com/postLeftPosting/820
to https://www.tgoop.com/postLeftPosting/850

(these are only some of Nietzsche's quotes on this theme)


Oscar Wilde

from https://www.tgoop.com/postLeftPosting/842
to https://www.tgoop.com/postLeftPosting/845

What we have seen is that we can only arrive at Bataille through Sade, because it is Sade who poses the problem of the foreign body. For Bataille there are two tendencies in Sade’s writings: firstly,

an irruption of excremental forces

(VE, 92; BR, 148) and secondly,

a corresponding limitation

(VE, 93; BR, 149). These two tendencies are in conflict, with the excremental forces challenging the limitations that arise from their eruption. The two tendencies are also reflected in the reception of Sade, which has responded to the eruption of his writings with limitations by either rejecting them or confining them by admiration. Instead Bataille analyses eruption as the essential movement of Sade’s writings and as the destruction of all limitations. In this way he tries to free Sade from the limitations imposed by his readers.

The

violent excitation

(VE, 101; BR, 158) of Sade’s work shakes those who reject it and those who try to appropriate it. It threatens to overflow the limitations in which they try to confine Sade. Bataille is also an irruptive force of violent excitation, and this accounts for the excitement of reading him. Thle irruptive forces which are condensed in Bataille’s works threaten to destroy any reading that imposes a sense on Bataille or tries to place him within limits. To do so is to destroy the thought of freedom that is central to all of Bataille’s work. If we do not read Bataille as a thinker of freedom then we do not read him at all. He has to be read between the gestures of rejection and appropriation for the heterogeneity of his writings and the heterogeneity he exposes at work in all writings to be uncovered. For Bataille,

the certainty of incoherence in reading, the inevitable crumbling of the soundest constructions, is the deep truth of books

(ON, 184). Bataille’s objective is to expose all writing to the violent excitation of the heterogeneous and so to force us to confront the impossibility at the heart of thought.

A god who died for our sins: redemption through faith; resurrection after death—all these are counterfeits of true Christianity for which that disastrous wrong-headed fellow [Paul] must be held responsible.

The exemplary life consists of love and humility; in a fullness of heart that does not exclude even the lowliest; in a formal repudiation of maintaining one’s rights, of self-defense, of victory in the sense of personal triumph; in faith in blessedness here on earth, in spite of distress, opposition and death; in reconciliation; in the absence of anger; not wanting to be rewarded; not being obliged to anyone; the completest spiritual-intellectual independence; a very proud life beneath the will to a life of poverty and service.

After the church had let itself be deprived of the entire Christian way of life and had quite specifically sanctioned life under the state, that form of life that Jesus had combatted and condemned, it had to find the meaning of Christianity in something else: in faith in unbelievable things, in the ceremonial of prayers, worship, feasts, etc. The concept “sin,” “forgiveness,” “reward”—all quite unimportant and virtually excluded from primitive Christianity—now comes into the foreground.

An appalling mishmash of Greek philosophy and Judaism; asceticism; continual judging and condemning; order of rank, etc.

— Friedrich Nietzsche,
The Will to Power (169)

169.

A god who died for our sins: redemption through faith; resurrection after death—all these are counterfeits of true Christianity for which that disastrous wrong-headed fellow [Paul] must be held responsible.

The exemplary life consists of love and humility; in a fullness of heart that does not exclude even the lowliest; in a formal repudiation of maintaining one’s rights, of self-defense, of victory in the sense of personal triumph; in faith in blessedness here on earth, in spite of distress, opposition and death; in reconciliation; in the absence of anger; not wanting to be rewarded; not being obliged to anyone; the completest spiritual-intellectual independence; a very proud life beneath the will to a life of poverty and service.

After the church had let itself be deprived of the entire Christian way of life and had quite specifically sanctioned life under the state, that form of life that Jesus had combatted and condemned, it had to find the meaning of Christianity in something else: in faith in unbelievable things, in the ceremonial of prayers, worship, feasts, etc. The concept “sin,” “forgiveness,” "reward”—all quite unimportant and virtually excluded from primitive Christianity—now comes into the foreground.

An appalling mishmash of Greek philosophy and Judaism; asceticism; continual judging and condemning; order of rank, etc.

174.

The Christian-Jewish life: here ressentiment did not predominate. Only the great persecutions could have developed this passion to this extent—the ardor of love as well as that of hatred.

When one sees one’s dearest sacrificed for one’s faith, one becomes aggressive; we owe the triumph of Christianity to its persecutors.

The asceticism in Christianity is not specifically Christian: this is what Schopenhauer misunderstood: it only makes inroads into Christianity wherever asceticism also exists apart from Christianity.

Hypochondriac Christianity, the torturing and vivisection of the conscience, is in the same way only characteristic of a certain soil in which Christian values have taken root: it is not Christianity itself. Christianity has absorbed diseases of all kinds from morbid soil: one can only reproach it for its inability to guard against any infection. But that precisely is its essence: Christianity is a type of decadence.

191.

Christians have never put into practice the acts Jesus prescribed for them, and the impudent chatter about “justification by faith” and its unique and supreme significance is only the consequence of the church’s lack of courage and will to confess the works which Jesus demanded.

The Buddhist acts differently from the non-Buddhist; the Christian acts as all the world does and possesses a Christianity of ceremonies and moods.

193.

“What to do in order to believe?”—an absurd question. What is wrong with Christianity is that it refrains from doing all those things that Christ commanded should be done.

It is the mean life, but interpreted through the eye of contempt.

195.

“Christianity” has become something fundamentally different from what its founder did and desired. It is the great antipagan movement of antiquity, formulated through the employment of the life, teaching and “words” of the founder of Christianity but interpreted in an absolutely arbitrary way after the pattern of fundamentally different needs: translated into the language of every already existing subterranean religion—

It is the rise of pessimism (—while Jesus wanted to bring peace and the happiness of lambs): and moreover the pessimism of the weak, the inferior, the suffering, the oppressed.

Its mortal enemy is (1) power in character, spirit and taste; “worldliness”; (2) classical “happiness,” the noble levity and skepticism, the hard pride, the eccentric intemperance and the cool self-sufficiency of the sage, Greek refinement in gesture, word, and form. Its mortal enemy is the Roman just as much as the Greek.

— Friedrich Nietzsche, The Will to Power

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