Lautréamont and Sade by Maurice Blanchot, Michelle Kendall, Stuart Kendall

By Maurice Blanchot, Michelle Kendall, Stuart Kendall

In Lautréamont and Sade, initially released in 1949, Maurice Blanchot forcefully distinguishes his serious venture from the main highbrow currents of his day, surrealism and existentialism. this present day, Lautréamont and Sade, those targeted figures within the histories of literature and concept, are as crucially proper to theorists of language, cause, and cruelty as they have been in post-war Paris.

"Sade's Reason," partly a assessment of Pierre Klossowski's Sade, My Neighbor, was once first released in Les Temps modernes. Blanchot deals Sade's cause, a corrosive rational unreasoning, apathetic ahead of the cruelty of the passions, as a reaction to Sartre's Hegelian politics of commitment.

"The adventure of Lautréamont," Blanchot's longest sustained essay, pursues the darkish good judgment of Maldoror during the round gravitation of its topics, the grinding of its pictures, its repetitive and transformative use of language, and the obsessive metamorphosis of its motifs. Blanchot's Lautréamont emerges via this look for adventure within the relentless unfolding of language. This therapy of the event of Lautréamont unmistakably alludes to Georges Bataille's "inner experience."

Republishing the paintings in 1963, Blanchot prefaced it with an essay distinguishing his serious perform from that of Heidegger.

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This is another one of Sade's most characteristic features. W� can say that he performed his own therapy through writing a text in which he confines all his references to his obsessions and where­ in he searches for the kind of coherence and the kind of logic that his obsessive remarks reveal. Yet, on the other hand, he was the first to prove, and to do so with pride, that from a certain person­ al and even monstrous way of behaving he might rightfully gain a rather significant view of the world, which even great thinkers of the day, scrambling solely to find the meaning of the human con­ dition, were able to do nothing more than reaffirm in its main per­ spectives and back up its validity.

Sade had been brazen enough to affirm that, while courageously accepting his peculiar tastes and assuming them to be the point of departure and the principle for all reason, he was giving philosophy the firmest foundation that he could fathom, and he began to interpret human destiny in its entirety in a profound way. Such a pretension is undoubtedly no longer held to frighten us, but we are only just beginning to take it seriously and, for a long time, this pretension was enough to keep even those who were interested in Sade at a distance.

But having brought this to the fore, it is obvious that this cop­ ception of an infernal God is only a moment in the dialectic wherein Sade's superman, after repudiating man in the name of God, finally meets God and then, in turn, rejects him in the naqie of Nature, only to, in the end, renounce Nature, equating it wifh the spirit of negation. In the evil God, the negation, after havil)lg just exterminated the notion of man, takes a short breather, so �o speak, before turning its attention inward, on itself In becoming God, Saint-Fond simultaneously makes God become Saint-Fon�l.

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