Blanchot for Later

Things to Discuss later about Blanchot:

Geroges Bataille—his “limit experience” is called “interior experience.”
–we must speak of it in that it keeps for us its power to question

203—“the limit-experience is the response that man encounters when he has decided to put himself radically in question.”

–there are no results, no stopping.  It is a movement that traverses history but “at times closed up into a system.”

–negative thought not to be confused with skepticism.
–history is at its point of completion; more things will happen but man is a master of the categories of his knowledge.  He is capable of everything.

–we all live from the perspective of a terminated history, already seated beside the river.  204

–I accomplish myself if I carry through completely all of my negations

–205:  the limit-experience is the experience of what is outside the whole when the whole excludes every outside, the experience of what is still to be attained when all is attained and of what is still to be known when all is known:  the inaccessible, the unknown itself.

–there belongs to man, such as he is, such as he will be, an essential lack from which this right to put himself in question, and always in question, comes.

–man is the being that does not exhaust his negativity in action.

–when man is done doing what he has done, he must exist in Bataille’s “negativity without employ”—in death or in dying there is a part man is unable to invest in activity.

206—surplus of nothingness, unemployable vacancy

–how would the fact of having such a state (ecstasy) impart anything to those to whom it would remain foreign; and how would it modify, perhaps extend, human space?

207—the ecstatic “loss of knowledge” is nothing but the grasping seizure of contestation at the height of rupture and dispossession.

208—interior experience is the manner in which the radical negation that no longer has anything to negate is affirmed

209—interior experience is pure affirmation and does nothing but affirm; it affirms affirmation
210—we speak as though this were an experience, and yet we can never say we have undergone it.

–speech entertains what no existent being in the primacy of his own name can attain; what existence itself, with the seduction of its fortuitous particularity, with the play of its slipping universality, could never hold within itself.

212—speaking is to go in search of chance—a relation immediately without measure

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