Georges bataille the trial of gilles de rais Continue Wondering whether Gilles de Rais is the most humiliating criminal of all time, this text begins with the observation that the crime is being concealed (13), in parallel with the principle of Po, that in this way the essence of all crimes is not weakened. (Please keep in mind that, for modern purposes, de Rais is convicted of kidnapping, raping and killing dozens of underage children; the facts may indicate that his losses have rather dried up.) Batai notes that de Rais is a monstrous, legendary monster (17) I wonder if Gilles de Rais is the most humiliating criminal of all time, this text begins with observing what the crime hides (13), in parallel with the principle of Po that thus the essence of all crimes is unsolipaent. (Please keep in mind that, for modern purposes, de Rais is convicted of kidnapping, raping and killing dozens of underage children; the facts may indicate that his losses have rather dried up.) Batay notes that de Rais is a monstrous, legendary monster (17) likened and sometimes equated in folklore with Bluebeard. (We should also note the etymology of the monstrous here, perhaps reminding of the significance of it in Our Lady of Color - Bataille's subtitle for this section of the Sacred Monster, which is completely Genet.) But if de Rais is a warning against which evil he warns? If he is a saint, for whom is he consecrated in the Agamben sense? As if so excessive the story was unable to have anything but a monster as its protagonist, a creature outside of common humanity for whom the only suitable name was one charged with the legendary miasma. Bluebeard could not be one of our own, only the sacred monster is not the limits of ordinary life (19). But, there is also a sense of sovereign monster (20). One refrain is that de Rais is an energy one possessed (from Greek energeo, influence) (21, 47, 60, 124). For de Rais, as far as the barbarians of the past were concerned, the goal was to break boundaries; it is a question of sovereign life (34); The privilege of a German warrior was to feel above the laws (id.). Bataille regards the monster however as childlike (33): in the image of savages and as a cannibal-more precisely, as one of his germanic ancestors, unbounded by civilized principles (id.). It's the main narrative here, as if it were a model for de Sade's 120 days of Sodom: de Rais lines the number among the noblest, richest and most influential houses of feudal society (24). It is certainly a matter of libertines inured in blemish (40). His father died in Agincourt; he was raised by his grandfather, a bandit whose state is significant: With the exception of the ducal family, his richest feudal in Anjou (26). As for some of the crimes that de Rais his grandfather committed, one can imagine the brutality of the Nazis (27). It is certainly guided by the instrumental reason (with all the criticism that Horkheimer gives this concept in the eclipse of reason) is that de Rais is in agreement with the principle of reason, which always, in the act, looks at the end result (27). At the trial, de Rais noted the origins of these crimes as the mismanaged governance he received as a child (35) - in this prototype serial killer case, we always already have the cliche of abusing childhood as mitigating evidence. Chances are, these crimes are not gendered, or at least gender is not substantially probative-we have a Hungarian aristocrat, not one Erzebeth Bathory , who gave way to the desire to kill the daughters of lesser nobility (41). This leads to a quasi-Marxist argument that de Rais represents in a pure state an impulse that seeks to subjugate the activities of people to charm, the game of the privileged class (42). Our monstrous hero here is the very principle of nobility that it is, in essence, a refusal to suffer degradation or shame - which would be the inevitable effect of work (id.). We must remember that de Rais was one of the marshals of Joan of Arc, and had success against the English occupier during the Hundred Years War: the interests of work are subordinated to its result; the interest of war is nothing but war (43). (Some think that de Rais was preparing to save Joan in Rouen shortly before her execution (81); his crimes began after she was executed and the war ended.) Batai wants to argue that the tragedy of de Raisa is a tragedy of feudal society, a tragedy of the nobility (46). Part of the tragedy, presumably, is de Raisa's financial ruin, based on extravagant expenses that forced him to alienate a number of properties (by property, we mean locks). After the end of the war, de Rais, for whom the war game was lost, compensation was required. He seems to have found it in a game of ostentatious spending (48), the main argument of Accursed Share: In societies, different from our own- we ourselves accumulate wealth in order to constantly grow-principle prevailed instead of spending or losing wealth, giving it away or destroying it. Accumulated wealth is as important as work; on the other hand, wealth wasted or destroyed in tribal potlass makes sense of the game. Accumulated wealth has only subordinate value; in the eyes of those who squander or destroy it, wealth squandered or destroyed has sovereign value, for it serves nothing else, unless it is wasting itself, or it is fascinating destruction. (48) Properties of the estranged included The Castle of Machecoul: as well as his castle in Champtoce: and Tiffauguez Castle: After he sold some of the his relatives banned him after receiving royal restraining letters against him (52, 97). Expenditure, for example, amounted to 80-100,000 kronor for several visits to Orleans for the Joan Festival in 1435, which could amount to a billion of our own money (96). Finding feudal superiority, arrogance and exploitation necessary for nobility, Batay notes that the impulse personified by tragedy can be taken into account by one formula: a face with a head to the impossible (53). In this regard, the strangest aspect of all this and the most important for the ancient law is the witchcraft of Satan. Many of the children appear to have been sacrificed as part of witchcraft rites, and the dude has kept sorcerers and alchemists and much more. Part of the alchemy of the thing is to make gold, and de Rais is apparently taken in by the scammers here; narrative, therefore, is also pre-though from Ben Johnson and Keith Marlowe. (He also prefigures celebrity impersonators to the point that he kept the fake Joan in 1439 (110). Wtf?) After the wars ended, de Rais's expenses were partly to maintain his own private army, which, as he studied with his grandfather, was banditry; i.e. we must very well note that the bandit here is not Robin Hood, but a multi-castle, wielding an aristocrat who is addicted to war. The monarch issued the great sacrament of 1439 after the meeting of the General Manor of Orleans, which the decree indicates continuous progress, despite the overwhelming frustration of the administration ! and the law on arbitrariness and violence and it is to put an end to the huge excesses and looting that the kingdom is fading out of and seeks to replace a regular army based on discipline and military hierarchy, gangs of robberies commanded by the Lords (117). Batai interestingly regards this mystery as: the mind-driven signifies the birth of the modern world, the bourgeois world, where unrestrained violence by Gilles de Rais has no place (117). This is something that Ayn Rand and her objectivist cult will never understand: the goal of the public sphere, the state, is the feudal world of private arms and indiscriminate violence led by property. The bourgeois order was introduced as a public space, a state, with its monopolization of legitimate violence, which protects the space necessary for the development of liberal institutions. When I read Rand, all I see is de Rais.The last two-fifths of the text contains court documents. Procedurally all this is very interesting, moving very quickly from investigation to indictment to the court to execution. Essentially it seems pretty obvious that the evidence is beyond enough to condemn, although torture is used (not against the parents of the missing children, who all said they had taken their children to de Raisa and the servants who explained the rituals, rapes and murders). What's damn curious is that the indictment (168 ff) and testimony (209 ff) and sentences (204 ff) are very concerned about sodomy and eris and witchcraft, but where is the murder? It's a strange, curious, gross absence. The ultimate oddity is that shortly before his execution, de Rais told his two main servants that as soon as their souls left their bodies, those who had committed evil together would meet each other again in glory, with God, in paradise (284). The servants were hanged and burned, while de Rais was hanged, and then before the flames could open his body and innards, it was pulled away, and his body was placed in a coffin and transferred to the Carmelite church of Nantes, where it was buried (285). I think all that murder and rape and many more things were good after all. ... more 什么是话题 ⽆论是部作品、个还是件事 都往往可以衍⽣出许多不同的话题。 将这些话题细分出来,分别进⾏讨论,会有更多收获。 Category: Society and Social Sciences Book Author: George Batai ISBN-13: 9781878923028 Edition: Amok Books, USA Release Date: May 9, 1996 File Format: PDF, EPUB, TXT, DOCX Size: 6.69 MB Language: English George Batai presents the case of the most infamous villain of the Middle Ages: Gilles de Rais.