Georges Bastille’s Theories of Eroticism

Georges Bastille’s Theories of Eroticism

Eroticism in philosophy is related to the notion of beyond, which is the desire of ineffable or longing for something that lies beyond reality. It is opposed to other forms of love, and it is not the desire to communicate or share a relationship. Eros is the quest to feel one’s self with something that brings delight. It is individualistic and self-interested, which is the desire to possess something desirable. Then when that thing is not fulfilling, it is thrown away. This vision of Eros leads to eroticism. It is the quest for pleasure through extreme actions and experiences. Longing to lose one’s self in the satisfaction that they experience. Searching for happiness beyond extreme sexual behaviour is self-interested longing for comfort. Eroticism is a form of Eros, which is an erotic quest for a mysterious object of desire. According to George Bataille, this conception of eroticism and Eros is not directed in the right direction.

Eros should not be understood with the logic of selfish desire but inform of one losing their self, which is akin to the cosmos of death. Eroticism is an extreme experience, which cannot be perceived as a quest for possession or satisfaction. Excessive exuberance and erotic desire are not accepted in a world which contains rational principles and prohibitions. As a result, there is the existence of erotic desire where people lose their mind and selves in the moment. Presence of bans corresponds to the truth of Eros. Bataille relates eroticism with experience of cosmos as it is fullest. It is the attainment of pleasure through the transgression of evil. Eroticism is a problem, which forms part of humanity. Eros allows human beings to understand the depths of human life (Bataille et al.).

Studying Eros does not aim at studying the desire but instead on exploring the truth of the existence of human beings. Eroticism and experience of Eros result from the structure of reality. Life is divided into continuous and discontinuous existence, while Eros happens in a constant presence. This depends on how human beings experience erotic love and live within the discontinuous cosmos. In other words, eroticism is disturbing the continuous existence, which results in disconnected human beings being into eternal reality. Eroticism is a transgression that is associated with evil. Discontinuous presence is related to human beings where entities are limited and possess selfhood and a sense of seriousness. Continuous existence oneself does not exist whereby energies are in a constant movement and lack stability (Bataille et al.).

George Bataille established the relationship between eroticism and death in his philosophical book. He described the various ways that death and eroticism interrelate with each other. He examined human nature in terms of passion as opposed to prohibitions on desires. Bataille’s idea of continuity and discontinuity sets up the rest of his notions in his framework. The nature of existence is continuous and therefore, unceasing and undivided. Human beings are a part of reality, and they are also constant, but their living bodies temporarily vail discontinuity. The life cycle of human beings is, therefore, contra continuity. Transgressions result from taboos and prohibitions since they provide a temporary approximation to continuity by putting a stop to individualization and homogeneity. This brief approximation to continuity means human beings live primarily as discontinuous beings, and therefore, they can truly live in their continuous nature through death.

The order of productivity and efficacy diminish people to things, which intern result in discontinuity and individualization. Transgressions revolve around unproductive activity while some people suggest that prohibitions exist to maintain moral standards, yet Bataille insists that they exist to support productivity. Bans keep a person individuated since productivity determines their worth. Productivity is encouraged in the world, while unproductive activities are discouraged. Humans are discouraged from experiencing things beyond individualization, for example, real intimacy but human beings are afraid of privacy, which does not reconcile with the order of things. This means the modern society prohibits unproductive activities and therefore, events such as drunkenness, sexuality; gambling and all forms of unproductivity are erotic. Death and eroticism undermine the order of things (Botting and Wilson).

The uniqueness of loved ones is often transient, while its only truth is the oncoming death. Limits are there to be broken and overcome since they contain energies, which make up human beings. The unique beauty of a loved one arouses desire and lust, the desire for the manifestation of energies — the kind of energy, which is hidden in one’s limitations. Eroticism is the release of excess forces, the experiences in the excess pleasures and torments. Eroticism is, therefore, a transgressive movement, the transgression of individualism in the desire to bring out energies. Through limits of crime, human beings gain access to their inner selves, which they do not access ordinarily. A death experience is beyond limits, which makes human beings to experience continuous existence where every entity communicates with others. Extreme movements aim at making energies of the world visible and excessive movement of life.

The nature of continuity in human beings is laid bare temporarily through the death of another person. When one sees another person’s corpse, it instils the feeling of horror since it is a representation of inevitable destiny to him or her. Continuity of existence does not depend on death as the end proves it. Similarly, the erotic union gives human beings a test of continuity since it is antithetical to individualistic existence of everyday life. However, the ultimate association with reality can only be found in death. Through the notion of continuity and prohibitions, eroticism and death are considered as intertwining phenomena. The moments after one experiences orgasm are compared to a mini death since these moments give the two beings a temporary taste into the nature of existence. A test of continuity involves anguish. Extreme pleasure is associated with a sense of shame and modesty. Eroticism and death cannot be separated since one presupposes the other. The agony, which results in death, is linked to eroticism. The sexual activity exposes human beings to the distressing image of death and being aware of death deepens the levels of eroticism.

Sexual activity, which is done for reproduction, is distinguished from the erotic union. This is because the objective of sex for reproduction perpetuates discontinuity cycle by giving birth. Afterwards, the result is the fusion of two separate beings to form one with the reason for experiencing continuity and intimacy. Life is discontinuous, although it is believed that reproduction is a form of continuity. Eroticism in human beings breaks down the sense of discontinuity. Everything, which comprises of the universe, is continuous, but human beings are the only living creatures, which outstrip their eternal essence. Human beings are peculiar in that they are aware of their discontinuous nature and the fact that they will die. Conversely, animals do not experience sexuality or violence, nor do they have an understanding of their day-to-day activities. Human beings are lucky to be aware that they are discontinuous. They attempt to outstrip this by setting prohibitions and following them. Through the civilized world, discontinuity transcends continuity.

Activities such as labour, work among other activities enforce discontinuity which is still an erotic desire and inclinations to transgression. This erotic desire was satisfied through rituals of sin, such as sacrifices and violence in pagan antiquity. There is sacredness about both impurity and purity. Prohibitions were directed towards sacred things. Christianity views impure sacredness as the business of the profane world and transgression as an ideal way of escaping the power of taboo. Bataille identified Christian notions of the body, purity and sacredness. He points out the power of obscene in aspects such as beauty and filth. Everything about continuity is bound to conflict because it is perceived as repulsive and desirable. Everything surrounding death, such as nakedness, is alien and alluring.

Erotic pleasure lacks purpose since it results in neither reproduction nor satisfaction but rather the loss of abandonment. It involves people giving themselves the violence of life as well as embracing uncontrolled movements of energies. Eroticism breaks down the seriousness and the openness of death limitations. Lack of restriction makes objects to be ungraspable. They become in fluid form and therefore, they are not able to hold their truth. During erotic activities, human beings lose themselves, and they get lost in many ecstasies, which are not associated with the utility. People lose themselves in each other. Humans embrace what lies beyond the limitations of their selves, and this limit is beyond the reason that they can understand.

Eroticism is experienced when life is embraced in its full manifestation through continuity. The transgression is rendering obscene severe as well as breaking a taboo. Crime is a transformation something which is believed to be critical and useful into something shameful, laughable, and useless. Eroticism is different from in purposeful sexuality in the reversal of values, using energies, which are covered by reasoning the logic of satisfaction as well as lack.

Indecency and corruption are associated with sex in observation regarding women. These observations are contestable. To a woman, sex is necessarily involved with surrendering her pride. Besides, most women tend to imagine that they are being raped to reach climax or else she will be trying to be an object to a Man’s attraction. This surrendering of a woman’s pride is an erotic act. It does not mention a man’s ego. Women’s attitude towards sexuality is described in a way, which is not justified by reality.

In conclusion, Bastille’s writings do not always present a consistent doctrine towards physical agitation instead of attempting to outline a rational project concerning death and eroticism. His conception of death and sensuality should be explained strictly valid account would like to offer. Turning our attention towards the underpinnings of transgressions instead of suppressing them is an indispensable part of his enterprise.