{"id":26,"date":"2016-05-20T19:51:26","date_gmt":"2016-05-20T19:51:26","guid":{"rendered":"http:\/\/blogs.law.columbia.edu\/nietzsche1313\/?page_id=26"},"modified":"2016-09-24T09:48:54","modified_gmt":"2016-09-24T13:48:54","slug":"2-13","status":"publish","type":"page","link":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/2-13\/","title":{"rendered":"2\/13 | Georges Bataille"},"content":{"rendered":"<p style=\"text-align: center;\"><iframe loading=\"lazy\" src=\"https:\/\/www.youtube.com\/embed\/ZWaH2HwipvI\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<h1 style=\"text-align: center;\">\u00a0Georges Bataille\u2019s <em>On Nietzsche<\/em> (1937-1945)<\/h1>\n<h3 style=\"text-align: center;\">with <a href=\"https:\/\/french.as.nyu.edu\/object\/denishollier.html\">Denis Hollier<\/a>, <a href=\"https:\/\/anthropology.columbia.edu\/people\/profile\/353\">Rosalind Morris<\/a>, and <a href=\"https:\/\/www.cooper.edu\/architecture\/people\/anthony-vidler\">Anthony Vidler<\/a><\/h3>\n<p>At the very same moment that Martin Heidegger began lecturing on Nietzsche at the University of Freiberg in the winter of 1936-1937, Georges Bataille and a handful of his closest intellectual collaborators\u2014including the artist, Andr\u00e9 Masson, and the philosophers Jean Wahl and Pierre Klossowski, among others\u2014published the second volume of their new review, <a href=\"https:\/\/i.a.m.free.fr\/acephale\/revue.html\"><em>Ac\u00e9phale: religion, sociologie, philosophie<\/em><\/a>.<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/1-13\/revue_acephale_gf\/#main\" rel=\"attachment wp-att-116\"><img loading=\"lazy\" decoding=\"async\" class=\" wp-image-116 alignleft\" src=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Revue_acephale_gf-208x300.jpg\" sizes=\"auto, (max-width: 277px) 100vw, 277px\" srcset=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Revue_acephale_gf-208x300.jpg 208w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Revue_acephale_gf.jpg 277w\" alt=\"Revue_acephale_gf\" width=\"239\" height=\"345\" \/><\/a>The date of publication is January 1937. The title, \u201c<em>Nietzsche et les Fascistes: Une R\u00e9paration<\/em>.\u201d A reparation. A repair. At the head of the <a href=\"https:\/\/www.scribd.com\/doc\/62127436\/Georges-Bataille-et-al-Acephale-2-Jan-1937\">table of contents<\/a>, it is written in block letters \u201c<em>R\u00c9PARATION \u00c0 NIETZSCHE<\/em>.\u201d Reparations to Nietzsche. And the volume is illustrated throughout by Andr\u00e9 Masson\u2019s drawings of these headless and groinless figures of Man \u2013 or rather, not groinless, but rather castrated and sculled figures of Man. \u201cAc\u00e9phale,\u201d as you know, means \u201cheadless.\u201d<\/p>\n<p>This headless man, Bataille believed, would point us both to the \u201c<em>surhumain<\/em>\u201d (the superhuman) and to the death of God. L\u2019ac\u00e9phale, the headless man, Bataille would write in his essay \u201cPropositions,\u201d is the mythic representation of \u201cthe superhuman that IS fully \u2018death of God.\u2019\u201d (\u201cProposition,\u201d n. 6).<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/1-13\/illustration1\/#main\" rel=\"attachment wp-att-115\"><img loading=\"lazy\" decoding=\"async\" class=\" wp-image-115 alignright\" src=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Illustration1-271x300.jpg\" sizes=\"auto, (max-width: 349px) 100vw, 349px\" srcset=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Illustration1-271x300.jpg 271w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Illustration1.jpg 361w\" alt=\"Illustration1\" width=\"285\" height=\"316\" \/><\/a><\/p>\n<p>The volume is dedicated to recuperating Nietzsche from the fascists. The lead article\u2014\u201c<em>Nietzsche et les Fascistes<\/em>\u201d\u2014is a violent diatribe against Elisabeth F\u00f6erster-Nietzsche, somewhat curiously renamed \u201cElisabeth Judas-F\u00f6erster,\u201d as well as thinkers who, according to Bataille, had distorted and abused Nietzsche\u2019s words\u2014including Georg Lukacs on the left, but mostly Alfred Rosenberg, Alfred Baeumler, and other contemporary fascist thinkers who had misappropriated Nietzsche\u2019s work, pilfered quotations out of context, betrayed his thought. The volume could be retitled, in light of the untimely meditation, \u201cThe Uses and Abuses of Nietzsche.\u201d<\/p>\n<p>But of course Bataille and his collective did more than just take Nietzsche back from the hands of the fascists, they also produced a <em>certain <\/em>Nietzsche, one they hoped that would be more resistant to future appropriation and misappropriation. On their view, Nietzsche\u2019s thought <em>could not be put to use<\/em>: in capital letters, they would write, \u201c<em>LA DOCTRINE DE NIETZSCHE NE PEUT PAS ETRE ASSERVIE<\/em>.\u201d It cannot be made to serve, to be used. \u201c<em>Nietzsche s\u2019adressait \u00e0 des esprits libres, incapables de se laisser utiliser<\/em>.\u201d<\/p>\n<p>The reading they would develop was somewhat dogmatic. There is a right, and a wrong reading of Nietzsche, and on the correct reading, Nietzsche, they would argue, is entirely incompatible with fascism. \u201c<em>Fascisme et nietzscheisme s\u2019excluent, s\u2019excluent m\u00eame avec violence, d\u00e8s que l\u2019un et l\u2019autre sont consid\u00e9r\u00e9s dans leur totalit\u00e9<\/em>,\u201d they would write. \u201c<em>D\u2019un c\u00f4t\u00e9 la vie s\u2019encha\u00eene et se stabilise dans une servitude sans fin, de l\u2019autre souffle non seulement l\u2019air libre mais un vent de bourrasque; d\u2019un c\u00f4t\u00e9 le charme de la culture humaine est bris\u00e9 pour laisser la place \u00e0 la force vulgaire, de l\u2019autre la force et la violence sont vou\u00e9es tragiquement \u00e0 ce charme<\/em>.\u201d<\/p>\n<p>Through the <em>Ac\u00e9phale <\/em>journal and other collective projects\u2014such as the Coll\u00e8ge de Sociologie (1937-1939) and later the review <em>Critique<\/em>\u2014Bataille and his collective built a bulwark to keep God death and to entrench a certain agonistic reading of Nietzsche.<\/p>\n<p>Theirs was a collective that privileged the social, especially fraternal relations\u2014these were men\u2019s men\u2014over the individualist focus of the Surrealists, as Denis Hollier explains well in his preface to the collected texts of the Coll\u00e8ge de Sociologie. They were, in Hollier\u2019s words, \u201cmad\u2014mad for society\u2026 The King had his jester. Well, they were the jesters of a society without a King.\u201d<a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_edn1\" name=\"_ednref1\">[i]<\/a> They would come to resemble a fraternal order or, in Hollier\u2019s words, \u201c<em>les chevaliers de l\u2019Ordre des Sociologues<\/em>\u201d (the Knights of the Order of Sociologists). In this, Bataille was surely reaching back to his flirtation with priesthood, back also to his thesis at the \u00c9cole nationale des Chartes, which was an edition of the medieval manuscript <em>L\u2019Ord\u00e8ne de chevalerie<\/em>.<\/p>\n<p>Both the content and the form of these collective projects would point to the ethic of knights: a central theme, at the Coll\u00e8ge, was the critique of the modern descent into militarized war and the aristocratic yearning for the days of noble combat; the form, at the Coll\u00e8ge at least, was what Hollier would describe as \u201c<em>une organization coll\u00e9giale, une cl\u00e9ricature<\/em>.\u201d<a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_edn2\" name=\"_ednref2\">[ii]<\/a> As my colleague Jes\u00fas Velasco reminds us, \u201c\u00c9videmment, Bataille was a medievalist. He edited one of my key texts ever, a late 12th or early 13th century poem <em>L\u2019ord\u00e8ne de chevalerie<\/em>, in which a prisoner of war, Hue de Tabarie (or Hugh of the Tiberiad) is reeducated by none other than Saladin, the one who recovered Jerusalem from the Leper King, Baldwin IVth.\u201d<\/p>\n<p>Most of Bataille\u2019s collective projects\u2014Ac\u00e9phale, the Coll\u00e8ge, <em>Critique<\/em>\u2014can be interpreted in light of a fraternal yearning, one that (perhaps like Nietzsche\u2019s, oddly) was somehow tied to deep loneliness, to the point of a certain fear of madness. According to Bataille\u2019s personal journals during the war, Nietzsche was a lifeline. Reading Nietzsche kept Bataille sane\u2014or insane, as Bataille would ambiguously suggest\u2014and prodded him, painfully, anxiously, to experience life to its fullest, to the limit.<\/p>\n<p>\u201cWith few exceptions,\u201d Bataille wrote in 1944, \u201cmy company on earth is Nietzsche.\u201d \u201c<em>Nietzsche seul s\u2019est rendu solidaire de moi \u2014 disons <\/em>nous<em>.<\/em>\u201d [\u201cNietzsche alone has made himself one with me \u2013 or rather, let\u2019s say, with <em>us.<\/em>\u201d] (<em>SN<\/em>, 27; <em>ON<\/em>, 3)<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/2-13\/md13914431242\/#main\" rel=\"attachment wp-att-761\"><img loading=\"lazy\" decoding=\"async\" class=\" wp-image-761 alignright\" src=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/md13914431242-192x300.jpg\" alt=\"md13914431242\" width=\"157\" height=\"245\" srcset=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/md13914431242-192x300.jpg 192w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/md13914431242.jpg 300w\" sizes=\"auto, (max-width: 157px) 100vw, 157px\" \/><\/a>Bataille wrote <em>On Nietzsche<\/em> during the war, predominantly, he tells us, between February and August 1944 with the intent of publishing it on the hundredth birthday of Nietzsche, on October 15, 1944. (SN, 15; ON, xxiv) He would include it later in what he would call his <em>Somme ath\u00e9ologique<\/em>, a play on words on Thomas Aquinas\u2019s <em>Summa Theologica<\/em>, which is, as Jes\u00fas Velasco reminds us, essential to understanding the work\u2019s political theology. Bataille\u2019s <em>Summa <\/em>was intended in large part to entrench the death of God\u2014as if we had to do it over and over again\u2014but served also to gesture toward practically a new dogma. Aphoristic in nature, like Nietzsche\u2019s writings, Bataille\u2019s writings on Nietzsche would read like a deep personal quest, practically a life-or-death struggle, and a constant limit experience to get beyond good and evil.<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/2-13\/unnamed-3\/#main\" rel=\"attachment wp-att-762\"><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-762 alignleft\" src=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/unnamed-225x300.jpg\" alt=\"unnamed\" width=\"177\" height=\"236\" srcset=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/unnamed-225x300.jpg 225w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/unnamed-768x1024.jpg 768w\" sizes=\"auto, (max-width: 177px) 100vw, 177px\" \/><\/a>Aphoristic, no doubt. The editors at Gallimard, as Michel Foucault would note in his preface to the first volume of the <em>Oeuvres completes<\/em>, would specifically catalogue these writings in volume V of the complete works, as Bataille\u2019s \u201c<em>Textes aphoristiques (1940-1961), regroup\u00e9 autour de la <\/em>Somme ath\u00e9ologique.\u201d<a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_edn3\" name=\"_ednref3\">[iii]<\/a><\/p>\n<p>A personal, limit experience as well. As Foucault would note, \u201c<em>la<\/em> Somme ath\u00e9ologique <em>a fait entrer la pens\u00e9e dans le jeu \u2013 dans le jeu risqu\u00e9 \u2013 de la limite, de l\u2019extr<\/em><em>\u00eame, du sommet, du transgressif.<\/em>\u201d<a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_edn4\" name=\"_ednref4\">[iv]<\/a> [\u201cThe Atheological Summa has introduced thought to the game \u2013 in the risky game \u2013 of the limit, the extreme, the summit, the transgressive.\u201d] It is precisely this work that would lead Foucault to experience philosophy <em>as experience<\/em>: in contrast to traditional philosophical discourse and debates, which, in Foucault\u2019s view, had become no more than \u201cdoing the history of philosophy\u201d (DE, tome IV, 48). Bataille and Nietzsche, Bataille on Nietzsche (as well as Blanchot and Klossowski) taught Foucault a way to do philosophy as experimentation on the self, as limit experience, as ways to tear oneself from oneself in order to become someone new and produce new work:<\/p>\n<blockquote><p>\u201c<em>L\u2019id\u00e9e d\u2019une exp\u00e9rience limite, qui arrache le sujet \u00e0 lui-m\u00eame, voil\u00e0 ce qui a \u00e9t\u00e9 important pour moi dans la lecture de Nietzsche, de Bataille, de Blanchot, et qui a fait que, aussi ennuyeux, aussi \u00e9rudits que soient mes livres, je les ai toujours con\u00e7us comme des exp\u00e9riences directes visant \u00e0 m\u2019arracher \u00e0 moi-m\u00eame, \u00e0 m\u2019emp\u00eacher d\u2019\u00eatre le m\u00eame<\/em>.\u201d (DE, tome IV, 43).<\/p>\n<p>\u201c<em>Je suis un exp\u00e9rimentateur, et non pas un th\u00e9oricien [\u2026] J\u2019\u00e9cris pour me changer moi-m\u00eame et ne plus penser la m\u00eame chose qu\u2019auparavant<\/em>\u201d (DE, tome IV, 41-42).<a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_edn5\" name=\"_ednref5\">[v]<\/a><\/p><\/blockquote>\n<p>Bataille\u2019s writings would inspire Foucault and a generation of critical thinkers to think differently. As Foucault would note in his \u201cPreface to Transgression\u201d written about Bataille, \u201cThe twentieth century will undoubtedly have discovered the related categories of exhaustion, excess, the limit, and transgression\u2014the strange and unyielding form of these irrevocable movements which consume and consummate us.\u201d<a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_edn6\" name=\"_ednref6\">[vi]<\/a><\/p>\n<p>In reading the later parts of the work, from June through August 1944\u2014which are essentially his diaries and journals written during the end of the war from his home in V\u00e9zelay\u2014one feels that indeed, throughout the wartime period, throughout the bombardments, the air raids, the firefights <em>of others<\/em>, Bataille\u2019s only intellectual companion is Nietzsche and, with the exception of his lover \u201cK.\u201d, it is practically only Nietzsche that is his only human contact\u2014though Proust, Blake, and a few others appear here and there.<\/p>\n<p>In these wartime journals, Bataille presents his relationship with Nietzsche as an impossible one. A struggle. A defeat. A recurring emotional battle to experience Nietzsche\u2019s thought. \u201cThis total liberation from human possibility that he defined, of all the possibilities, is without doubt the only one that we have never attempted,\u201d Bataille writes\u2014immodestly adding, to simplify, \u201cexcept me?\u201d (<em>SN<\/em>, 13). But even for Bataille, who claims at times to be the only one who may not have completely misunderstood Nietzsche, even Bataille ends up in a state of disarray\u2014of <em>d\u00e9sarroi<\/em>. (<em>SN<\/em>, 13; <em>ON<\/em>, xxi) \u201cI attempted to draw from myself the consequences of a lucid doctrine, one that attracted me as light does; but I only reaped anguish and the impression of most often succumbing.\u201d (<em>SN<\/em> 13; <em>ON<\/em>, xxi)<\/p>\n<p>What then does Bataille do with Nietzsche, philosophically or critically?<\/p>\n<p>Well, by contrast to Heidegger who has focused on the notions of \u201cwill to power\u201d and \u201ceternal recurrence,\u201d and later, nihilism, Bataille was first drawn to Nietzsche\u2019s writings on the death of God\u2014which, of course, makes sense in relation to his own biography, his conversation to Catholicism in 1914, his devotion to Christ for at least nine years, his temptation to enter the priesthood, and his eventual lapse and renouncement of Christianity in about 1920. So Nietzsche\u2019s writings on the death of God were formative intellectually\u2014and would shape Bataille\u2019s political theology. But more than that, Bataille\u2019s writings <em>On Nietzsche<\/em> reflect an even deeper engagement with the notion of evil, of <em>le mal<\/em>, and with the struggle, that consumed him and in which, I feel, he did not feel successful, to get <em>beyond<\/em> <em>evil.<\/em> That, I take it, was at the core, at the heart of his solitary and solidary union with Nietzsche. To which we shall now turn.<\/p>\n<p>Welcome to Nietzsche 2\/13!<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/2-13\/lime\/#main\" rel=\"attachment wp-att-543\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-543 aligncenter\" src=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/lime-300x225.jpg\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" srcset=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/lime-300x225.jpg 300w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/lime-768x576.jpg 768w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/lime-1024x768.jpg 1024w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/lime.jpg 1280w\" alt=\"lime\" width=\"300\" height=\"225\" \/><\/a><\/p>\n<p>&nbsp;<\/p>\n<p>[Read post <a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/\" target=\"_blank\">here<\/a>. \u00a9 Bernard E. Harcourt]<\/p>\n<p>NOTES<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_ednref1\" name=\"_edn1\">[i]<\/a> Denis Hollier, \u201cA l\u2019en-t\u00eate d\u2019ac\u00e9phale,\u201d preface to <em>Le Coll\u00e8ge de Sociologie<\/em> (1937-1939), collected texts edited by Hollier (Paris: Gallimard, 1978), p. 11.<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_ednref2\" name=\"_edn2\">[ii]<\/a> Ibid., p. 15.<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_ednref3\" name=\"_edn3\">[iii]<\/a> Michel Foucault, \u201cPr\u00e9sentation,\u201d preface to Volume I of Georges Bataille, <em>Oeuvres completes<\/em> (Paris: Gallimard nrf, 1970), p. 6.<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_ednref4\" name=\"_edn4\">[iv]<\/a> Ibid., p. 5.<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_ednref5\" name=\"_edn5\">[v]<\/a> \u201cI am an experimenter, and not a theoretician [\u2026] I write to change my self and to no longer think the same thing that I thought before.\u201d<\/p>\n<p><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/introducing-nietzsche-213-bataille-on-nietzsche\/#_ednref6\" name=\"_edn6\">[vi]<\/a> Michel Foucault, \u201cA Preface to Transgression,\u201d in Michel Foucault, <em>Language, Counter-Memory, Practice: Selected Essays and Interviews<\/em>, ed. and trans. Donald F. Bouchard, 1977, p. 49.<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center;\"><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/1-13\/revue_acephale_gf\/#main\" rel=\"attachment wp-att-116\"><img loading=\"lazy\" decoding=\"async\" class=\" wp-image-116 aligncenter\" src=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Revue_acephale_gf-208x300.jpg\" alt=\"Revue_acephale_gf\" width=\"273\" height=\"394\" srcset=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Revue_acephale_gf-208x300.jpg 208w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/Revue_acephale_gf.jpg 277w\" sizes=\"auto, (max-width: 273px) 100vw, 273px\" \/><\/a><\/p>\n<p style=\"text-align: center;\"><em>Sommaire<\/em><\/p>\n<p style=\"text-align: justify;\">\u201cWith few exceptions, my best company on earth is that of Nietzsche,\u201d Georges Bataille would write in 1944. Bataille would add: \u201cI am the only one who presents himself, not as a glossator of Nietzsche, but as being Nietzsche himself.\u201d Indeed, very early on, Georges Bataille drew on Nietzsche\u2019s thought, finding in it a source of inspiration for his social-anarchist, anti-fascist beliefs. He resisted a narrow or ideological reading of Nietzsche, instead proposing a more holistic interpretation that would be highly influential on contemporary critical thought. In 1937, along with Jean Wahl, Pierre Klossowski, and Andr\u00e9 Masson, Bataille would edit an important collection of essays on Nietzsche in their review, <em><a href=\"https:\/\/i.a.m.free.fr\/acephale\/revue.html\">Ac\u00e9phale: religion, sociologie, philosophie<\/a>. <\/em>This publication would revive interest in Nietzsche\u2019s thought on the Left in Europe during the war and post-war period, and lay the groundwork for readings of Nietzsche in the 1960s.<\/p>\n<h5 style=\"text-align: center;\"><a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/2-13\/img_4326\/#main\" rel=\"attachment wp-att-681\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-681\" src=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/IMG_4326-e1474295559648-225x300.jpg\" alt=\"img_4326\" width=\"374\" height=\"499\" srcset=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/IMG_4326-e1474295559648-225x300.jpg 225w, https:\/\/blogs.law.columbia.edu\/nietzsche1313\/files\/2016\/05\/IMG_4326-e1474295559648-768x1024.jpg 768w\" sizes=\"auto, (max-width: 374px) 100vw, 374px\" \/><\/a><\/h5>\n<h3 style=\"text-align: center;\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Andr\u00e9 Masson<\/h3>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u00a0Georges Bataille\u2019s On Nietzsche (1937-1945) with Denis Hollier, Rosalind Morris, and Anthony Vidler At the very same moment that Martin Heidegger began lecturing on Nietzsche at the University of Freiberg in the winter of 1936-1937, Georges Bataille and a handful&hellip; <a href=\"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/2-13\/\" class=\"more-link\">Continue Reading <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":1603,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"class_list":["post-26","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/wp-json\/wp\/v2\/pages\/26","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/wp-json\/wp\/v2\/users\/1603"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/wp-json\/wp\/v2\/comments?post=26"}],"version-history":[{"count":0,"href":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/wp-json\/wp\/v2\/pages\/26\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.law.columbia.edu\/nietzsche1313\/wp-json\/wp\/v2\/media?parent=26"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}