Georges Bataille
The Use Value of D.A.F. de Sade
(1930)

Translated by Allan Stoekl, with Carl R. Lovitt and Donald M. Leslie, Jr.
Excerpted from the book
Visions of Excess: Selected Writings, 1927-1939, Minneapolis: UMP, 1985
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Georges Bataille
The Use Value of D. A. F. de Sade
(An Open Letter to My Current Comrades)
If I think it good to address this letter to my comrades, it is not because the propositions that it
contains concern them. It will probably even appear to them that such propositions do not concern
anyone in particular at all. But in this case I need to have at least a few people as witnesses toestablish so complete a defection. There are, perhaps, declarations which, for lack of anything
better, ridiculously need an Attic chorus, because they suppose, as their effect, in spite of
everything, a minimum of astonishment, of misunderstanding, or of repugnance. But one does notaddress a chorus in order to convince it or rally it, and certainly one does not submit to the judgmentof destiny without revolting, when it condemns the declarant to the saddest isolation.
This isolation, as far as I am concerned, is moreover in part voluntary, since I would agree to comeout of it only on certain hard-to-meet conditions.
In fact even the gesture of writing, which alone permits one to envisage slightly less conventional
human relations, a little less crafty than those of so-called intimate friendships—even this gesture ofwriting does not leave me with an appreciable hope. I doubt that it is possible to reach the few
people to whom this letter is no doubt intended, over the heads of my present comrades. For—myresolution is all the more intransigent in that it is absurd to defend—it would have been necessary todeal not with individuals like those I already know, but only with men (and above all with masses) who
are comparatively decomposed, amorphous, and even violently expelled from every form. But it islikely that such men do not yet exist (and the masses certainly do not exist).
All I can state is that, one day or another, they certainly will not fail to exist, given that current social
bonds will inevitably be undone, and that these bonds cannot much longer maintain the habitualenslavement of people and customs. The masses will in turn be decomposed as soon as they see
the prestige of industrial reality, to which they find themselves attached, disappear: in other words,
when the process of material progress and rapid transformation in which they have had to participate(docile as well as in revolt) leads to a disagreeable and terminal stagnation.
My resolution thus cannot be defended only in that it eliminates—not without bitterness—every
immediate satisfaction.
Outside of propositions that can only take on meaning through very general consequences, it so
happens that it is high time for me to quell-at little cost—a part of this bitterness: it is possible at thevery least to clear the narrow terrain—where from now on the debate will be carried out—of theintellectual bartering that usually goes on there. In fact it is obvious that if men incapable ofhistrionics succeed those of today, they will not be able to better represent the tacky phraseology
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now in circulation than by recalling the fate reserved, by a certain number of writers, for the memoryof D. A. F. de Sade (moreover it will, perhaps, appear fairly quickly, in a very general way, that thefact of needlessly resorting to literary or poetic verbiage, the inability to express oneself in a simple
and categorical way, not only are the result of a vulgar impotence, but always betray a pretentious
hypocrisy).
Of course, I do not allude in this way to the various people who are scandalized by the writings ofSade, but only to his most open apologists. It has seemed fitting today to place these writings (andwith them the figure of their author) above everything (or almost everything) that can be opposed tothem, but it is out of the question to allow them the least place in private or public life, in theory or inpractice. The behavior of Sade's admirers resembles that of primitive subjects in relation to their king,whom they adore and loathe, and whom they cover with honors and narrowly confine. In the mostfavorable cases, the author of Justine is in fact thus treated as any given foreign body; in otherwords, he is only an object of transports of exaltation to the extent that these transports facilitate his
excretion (his peremptory expulsion).
The life and works of D. A. F. de Sade would thus have no other use value than the common use
value of excrement; in other words, for the most part, one most often only loves the rapid (andviolent) pleasure of voiding this matter and no longer seeing it.
I am thus led to indicate how, in a way completely different from this usage, the sadism which is notcompletely different from that which existed before Sade appears positively, on the one hand, as an
irruption of excremental forces (the excessive violation of modesty, positive algolagnia, the violent
excretion of the sexual object coinciding with a powerful or tortured ejaculation, the libidinalinterest in cadavers, vomiting, defecation…)—and on the other as a corresponding limitation, anarrow enslavement of everything that is opposed to this irruption. It is only in these concreteconditions that sad social necessity, human dignity, fatherland and family, as well as poetic
sentiments, appear without a mask and without any play of light and shadow: it is finally impossible tosee in those things anything other than subordinate forces: so many slaves working like cowards toprepare the beautiful blustering eruptions that alone are capable of answering the needs that
torment the bowels of most men.
But, given that Sade revealed his conception of terrestrial life in the most outrageous form (evengiven that it is not possible to reveal immediately such a conception other than in a terrifying andinadmissible form), it is perhaps not surprising that people have believed it possible to get beyond its
reach. Literary men apparently have the best reason for not confirming a brilliant verbal and low-cost
apology through practice. They could even pretend that Sade was the first to take the trouble tosituate the domain he described outside of and above all reality. They could easily affirm that thebrilliant and suffocating value he wanted to give human existence is inconceivable outside of fiction,
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GEORGES BATAILLE • USE VALUE OF D.A.F. DE SADE • DIGITIZATION BY SUPERVERT 32C INC. • supervert.com • p. 4TOP • 3 • 4that only poetry, exempt from all practical applications, permits one to have at his disposal, to acertain extent, the brilliance and suffocation that the Marquis de Sade tried so indecently to provoke.
It is right to recognize that, even practiced in the extremely implicit form it has retained up to thispoint, such a diversion discredits its authors (at the very least among those—even if, moreover, they
are horrified by sadism—who refuse to become interested, for bad as well as for good reasons, in
simple verbal prestidigitation).
The fact remains, unfortunately, that this diversion has been practiced for so long without
denunciation, under cover of a fairly poor phraseology, simply because it takes place in an area
where, it seems, everything slips away… It is no doubt almost useless at the present time to set forth
rational propositions, since they could only be taken up for the profit of some convenient and—evenin an apocalyptic guise—thoroughly literary enterprise: in other words, on the condition that they be
useful for ambitions calculated by the impotence of present-day man. The slightest hope, in fact,
involves the destruction (the disappearance) of a society that has so ridiculously allowed the one who
conceives that hope to exist.
The time has no less come, it seems to me—under the indifferent eyes of my comrades—to bet on afuture that has, it is true, only an unfortunate, hallucinatory existence. At the very least the plan I
think possible to sketch intellectually today of what will really exist later is the only thing that links thevarious preliminary propositions that follow to a still sickly will to agitation.
For the moment, an abrupt statement not followed by explanations seems to me to respondsufficiently to the intellectual disorientation of those who could have the opportunity to become awareof it. And (even though I am capable to a large extent of doing it now) I put off until later difficult andinterminable explications, analogous to those of any other elaborated theory. At this point then I will
set forth the propositions that, among other things, allow one to introduce the values established by
the Marquis de Sade, obviously not in the domain of gratuitous impertinence, but rather directly in thevery market in which, each day, the credit that individuals and even communities can give to theirown lives is, in a way, registered.
Appropriation and Excretion
1. The division of social facts into religious facts (prohibitions, obligations and the realization ofsacred action) on the one hand and profane facts (civil, political, juridical, industrial, and commercialorganization) on the other, even though it is not easily applied to primitive societies and lends itself ingeneral to a certain number of confusions, can nevertheless serve as the basis for the determinationof two polarized human impulses: EXCRETION and APPROPRIATION. In other words. during aperiod in which the religious organization of a given country is developing, this organization
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represents the freest opening for excremental collective impulses (orgiastic impulses) established in
opposition to political, juridical, and economic institutions.
2. Sexual activity, whether perverted or not; the behavior of one sex before the other; defecation;
urination; death and the cult of cadavers (above all, insofar as it involves the stinking decompositionof bodies): the different taboos; ritual cannibalism; the sacrifice of animal-gods; omophagia; thelaughter of exclusion; sobbing (which in general has death as its object); religious ecstasy; theidentical attitude toward shit, gods, and cadavers; the terror that so often accompanies involuntary
defecation; the custom of making women both brilliant and lubricious with makeup, gems, andgleaming jewels; gambling; heedless expenditure and certain fanciful uses of money, etc. together
present a common character in that the object of the activity (excrement, shameful parts, cadavers,etc.) is found each time treated as a foreign body (daz ganz Anderes); in other words, it can just as
well be expelled following a brutal rupture as reabsorbed through the desire to put one’s body andmind entirely in a more or less violent state of expulsion (or projection). The notion of the(heterogeneous) foreign body permits one to note the elementary subjective identity between typesof excrement (sperm, menstrual blood, urine, fecal matter) and everything that can be seen as
sacred, divine, or marvelous: a half-decomposed cadaver fleeing through the night in a luminous
shroud can be seen as characteristic of this unity.1
3. The process of simple appropriation is normally presented within the process of composite
excretion, insofar as it is necessary for the production of an alternating rhythm, for example, in thefollowing passage from Sade:
Verneuil makes someone shit, he eats the turd, and then he demands that someone eat his. The
one who eats his shit vomits; he devours her puke.
The elementary form of appropriation is oral consumption, considered as communion (participation,
identification, incorporation, or assimilation). Consumption is either sacramental (sacrificial) or not
depending on whether the heterogeneous character of food is heightened or conventionallydestroyed. In the latter case, the identification takes place first in the preparation of foods, whichmust be given an appearance of striking homogeneity, based on strict conventions. Eating as suchthen intervenes in the process as a complex phenomenon in that the very fact of swallowing
presents itself as a partial rupture of physical equilibrium and is accompanied by, among other things,
a sudden liberation of great quantities of saliva. Nevertheless, the element of appropriation, inmoderate and rational form, in fact dominates, because cases in which eating's principal goal isphysiological tumult (gluttony or drunkenness followed by vomiting) are no doubt unusual.
The process of appropriation is thus characterized by a homogeneity (static equilibrium) of the authorof the appropriation, and of objects as final result, whereas excretion presents itself as the result of aheterogeneity, and can move in the direction of an ever greater heterogeneity, liberating impulses
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GEORGES BATAILLE • USE VALUE OF D.A.F. DE SADE • DIGITIZATION BY SUPERVERT 32C INC. • supervert.com • p. 6TOP • 3 • 4whose ambivalence is more and more pronounced. The latter case is represented by, for example,
sacrificial consumption in the elementary form of the orgy, which has no other goal than theincorporation in the person of irreducibly heterogeneous elements, insofar as such elements risk
provoking an increase of force (or more exactly an increase of mana).
4. Man does not only appropriate his food, but also the different products of his activity: clothes,furniture, dwellings, and instruments of production. Finally, he appropriates land divided into parcels.
Such appropriations take place by means of a more or less conventional homogeneity (identity)established between the possessor and the object possessed. It involves sometimes a personal
homogeneity that in primitive times could only be solemnly destroyed with the aid of an excretory rite,and sometimes a general homogeneity, such as that established by the architect between a city andits inhabitants.
In this respect, production can be seen as the excretory phase of a process of appropriation, and thesame is true of selling.
5. The homogeneity of the kind realized in cities between men and that which surrounds them is only
a subsidiary form of a much more consistent homogeneity, which man has established throughout
the external world by everywhere replacing a priori inconceivable objects with classified series ofconceptions or ideas. The identification of all the elements of which the world is composed has been
pursued with a constant obstinacy, so that scientific conceptions, as well as the popular conceptionsof the world, seem to have voluntarily led to a representation as different from what could have been
imagined a priori as the public square of a capital is from a region of high mountains.
This last appropriation—the work of philosophy as well as of science or common sense—has included
phases of revolt and scandal, but it has always had as its goal the establishment of the homogeneityof the world, and it will only be able to lead to a terminal phase in the sense of excretion when theirreducible waste products of the operation are determined.
Philosophy, Religion, and Poetry in Relation to Heterology
6. The interest of philosophy resides in the fact that, in opposition to science or common sense, it
must positively envisage the waste products of intellectual appropriation. Nevertheless, it most often
envisages these waste products only in abstract forms of totality (nothingness, infinity, the absolute),
to which it itself cannot give a positive content; it can thus freely proceed in speculations that
more or less have as a goal, all things considered, the sufficient identification of an endless world
with a finite world, an unknowable (noumenal) world with the known (phenomena]) world.
Only an intellectual elaboration in a religious form can, in its periods of autonomous development,
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object of speculation. But in general one must take into account the fact that religions bring about aprofound separation within the sacred domain, dividing it into a superior world (celestial and divine)
and an inferior world (demoniacal, a world of decomposition); now such a division necessarily leads toa progressive homogeneity of the entire superior domain (only the inferior domain resists all efforts at
appropriation). God rapidly and almost entirely loses his terrifying features, his appearance as adecomposing cadaver, in order to become, at the final stage of degradation, the simple (paternal)
sign of universal homogeneity.
7. In practice, one must understand by religion not really that which answers the need for theunlimited projection (expulsion or excretion) of human nature, but the totality of prohibitions,obligations, and partial freedom that socially channel and regularize this projection. Religion thus
differs from a practical and theoretical heterology2 (even though both are equally concerned withsacred or excremental facts), not only in that the former excludes the scientific rigor proper to thelatter (which generally appears as different from religion as chemistry is from alchemy), but also in
that, under normal conditions, it betrays the need that it was not only supposed to regulate, butsatisfy.
8. Poetry at first glance seems to remain valuable as a method of mental projection (in that it permits
one to accede to an entirely heterogeneous world). But it is only too easy to see that it is hardly lessdebased than religion. It has almost always been at the mercy of the great historical systems ofappropriation. And insofar as it can be developed autonomously, this autonomy leads it onto
the path of a total poetic conception of the world, which ends at any one of a number of aesthetic
homogeneities. The practical unreality of the heterogeneous elements it sets in motion is, in fact, an
indispensable condition for the continuation of heterogeneity: starting from the moment when thisunreality immediately constitutes itself as a superior reality, whose mission is to eliminate (or degrade)
inferior vulgar reality, poetry is reduced to playing the role of the standard of things, and, in
opposition, the worst vulgarity takes on an ever stronger excremental value.
The Heterological Theory of Knowledge
9. When one says that heterology scientifically considers questions of heterogeneity, one does notmean that heterology is, in the usual sense of such a formula, the science of the heterogeneous.
The heterogeneous is even resolutely placed outside the reach of scientific knowledge, which bydefinition is only applicable to homogeneous elements. Above all, heterology is opposed to any
homogeneous representation of the world, in other words, to any philosophical system. The goal ofsuch representations is always the deprivation of our universe’s sources of excitation and thedevelopment of a servile human species, fit only for the fabrication, rational consumption, andconservation of products. But the intellectual process automatically limits itself by producing of its own
accord its own waste products, thus liberating in a disordered way the heterogeneous excremental
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GEORGES BATAILLE • USE VALUE OF D.A.F. DE SADE • DIGITIZATION BY SUPERVERT 32C INC. • supervert.com • p. 8TOP • 3 • 4element. Heterology is restricted to taking up again, consciously and resolutely, this terminal process
which up until now has been seen as the abortion and the shame of human thought.
In that way it [heterology] leads to the complete reversal of the philosophical process, which ceases
to be the instrument of appropriation, and now serves excretion; it introduces the demand for theviolent gratifications implied by social life.
10. Only, on the one hand, the process of limitation and, on the other, the study of the violently
alternating reactions of antagonism (expulsion) and love (reabsorption) obtained by positing theheterogeneous element, lie within the province of heterology as science. This element itself remains
indefinable and can only be determined through negation. The specific character of fecal matter or of
the specter, as well as of unlimited time or space, can only be the object of a series of negations,such as the absence of any possible common denominator, irrationality, etc. It must even be addedthat there is no way of placing such elements in the immediate objective human domain, in the sensethat the pure and simple objectification of their specific character would lead to their incorporation ina homogeneous intellectual system, in other words, to a hypocritical cancellation of their excremental
character.
The objectivity of heterogeneous elements thus is of only purely theoretical interest, since one canonly attain it on the condition that one envisage waste products in the total form of the infinite
obtained by negation (in other words, objective heterogeneity's shortcoming is that it can only beenvisaged in an abstract form, whereas the subjective heterogeneity of particular elements is, inpractice, alone concrete).
11. Scientific data—in other words, the result of appropriation—alone retains an immediate andappreciable objective character, since immediate objectivity is defined by the possibilities ofintellectual appropriation. If one defines real exterior objects it is necessary to introduce at the sametime the possibility of a relation of scientific appropriation. And if such a relation is impossible, theelement envisaged remains in practice unreal, and can only abstractly be made objective. Allquestions posed beyond this represent the persistence of a dominant need for appropriation, thesickly obstinacy of a will seeking to represent, in spite of everything, and through simple cowardice, ahomogeneous and servile world.
12. It is useless to try to deny that one finds there—much more than in the difficulty (lessembarrassing than facility) met with in the analysis of the process of excretion and appropriation—the
weak point (in practice) of these conceptions, for one must generally take into account theunconscious obstinacy furnished by defections and complacency. It would be too easy to find in
objective nature a large number of phenomena that in a crude way correspond to the human modelof excretion and appropriation, in order to attain once again the notion of the unity of being, forexample, in a dialectical form. One can attain it more generally through animals, plants, matter,TOP • 3 • 4
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GEORGES BATAILLE • USE VALUE OF D.A.F. DE SADE • DIGITIZATION BY SUPERVERT 32C INC. • supervert.com • p. 9TOP • 3 • 4nature, and being, without meeting really consistent obstacles. Nevertheless, it can already be
indicated that as one moves away from man, the opposition loses its importance to the point where it
is only a superimposed form that one obviously could not have discovered in the facts considered if it
had not been borrowed from a different order of facts. The only wav to resist this dilution lies in thepractical part of heterology, which leads to an action that resolutely goes against this regression tohomogeneous nature.
As soon as the effort at rational comprehension ends in contradiction, the practice of intellectual
scatology requires the excretion of unassimilable elements, which is another way of stating vulgarlythat a burst of laughter is the only imaginable and definitively terminal result—and not the means—of
philosophical speculation. And then one must indicate that a reaction as insignificant as a burst oflaughter derives from the extremely vague and distant character of the intellectual domain, and that it
suffices to go from a speculation resting on abstract facts to a practice whose mechanism is notdifferent, but which immediately reaches concrete heterogeneity, in order to arrive at ecstatic trancesand orgasm.
Principles of Practical Heterology
13. Excretion is not simply a middle term between two appropriations, just as decay is not simply a
middle term between the grain and the ear of wheat. The inability to consider in this latter case decay
as an end in itself is the result not precisely of the human viewpoint but of the specifically intellectual
viewpoint (to the extent that this viewpoint is in practice subordinate to a process of appropriation).
The human viewpoint, independent of official declarations, in other words as it results from, among
other things, the analysis of dreams, on the contrary represents appropriation as a means of
excretion. In the final analysis it is clear that a worker works in order to obtain the violent pleasures ofcoitus (in other words. he accumulates in order to spend). On the other hand. the conception
according to which the worker must have coitus in order to provide for the future necessities of work islinked to the unconscious identification of the worker with the slave. In fact, to the extent that thevarious functions are distributed among the various social categories, appropriation in its mostoverwhelming form historically devolves on slaves: thus in the past serfs had to accumulate products
for knights and clerks, who barely took part in the labor of appropriation, and then only through theestablishment of a morality that regularized for their own profit the circulation of goods. But as soon
as one attacks the accursed exploitation of man by man, it becomes time to leave to the exploiters
this abominable appropriative morality, which for such a long time has permitted their own orgies of
wealth. To the extent that man no longer thinks of crushing his comrades under the yoke of morality,
he acquires the capacity to link overtly not only his intellect and his virtue but his raison d'être to theviolence and incongruity of his excretory organs, as well as to his ability to become excited andentranced by heterogeneous elements, commonly starting in debauchery.

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14. The need—before being able to go on to radical demands and to the violent practice of arigorous moral liberty—to abolish all exploitation of man by man is not the only motive that links thepractical development of heterology to the overturning of the established order.
In that they are manifested in a social milieu, the urges that heterology identifies in practice with theraison d’être of man can be seen in a certain sense as antisocial (to the same degree that sexual
corruption or even pleasure is seen by certain individuals as a waste of strength, like, for example,
the great ritual destructions of goods in British Columbia, or, among civilized peoples, the pleasure ofcrowds watching great fires at night). Nevertheless, the impulses that go against the interests of asociety in a state of stagnation (during a phase of appropriation) have, on the contrary, social
revolution (the phase of excretion) as their end: thus they can find, through the historical movements
by means of which humanity spends its own strength freely and limitlessly, both total gratification anduse in the very sense of general conscious benefit. Besides, whatever the reality of this ulterior
benefit might be, it is no less true that if one considers the submerged masses, doomed to an
obscure and impotent life, the revolution by which these masses liberate force with a long-restrained
violence is as much the practical raison d’être of societies as it is their means of development.
15. Of course the term excretion applied to the Revolution must first he understood in the strictly
mechanical—and moreover etymological—sense of the word. The first phase of a revolution isseparation, in other words, a process leading to the position of two groups of forces, each one
characterized by the necessity of excluding the other. The second phase is the violent expulsion of
the group that has possessed power by the revolutionary group.
But one also notes that each of the groups, by its very constitution, gives the opposing group an
almost exclusively negative excremental character, and it is only because of this negativity that thesacrificial character of a revolution remains profoundly unconscious. The revolutionary impulse of theproletarian masses is, moreover, sometimes implicitly and sometimes openly treated as sacred, andthat is why it is possible to use the word Revolution entirely stripped of its utilitarian meaning without,
however, giving it an idealist meaning.
16. Participation—in the purely psychological sense as well as in the active sense of the word—does
not only commit revolutionaries to a particular politics, for example, to the establishment of socialism
throughout the world. It is also—and necessarily—presented as moral participation: immediate
participation in the destructive action of the revolution (expulsion realized through the total shatteringof the equilibrium of the social edifice), indirect participation in all equivalent destructive action. It isthe very character of the revolutionary will to link such actions—not, as in the Christian apocalypse, topunishment—but to the enjoyment or the utility of human beings, and it is obvious that all destructionthat is neither useful nor inevitable can only be the achievement of an exploiter and, consequently,
of morality as the principle of all exploitation.3 But then it is easy to ascertain that the reality of suchTOP • 3 • 4
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GEORGES BATAILLE • USE VALUE OF D.A.F. DE SADE • DIGITIZATION BY SUPERVERT 32C INC. • supervert.com • p. 11TOP • 3 • 4participation is at the very basis of the separation of the socialist parties, divided into reformists andrevolutionaries.
Without a profound complicity with natural forces such as violent death, gushing blood, sudden
catastrophes and the horrible cries of pain that accompany them, terrifying ruptures of what had
seemed to be immutable, the fall into stinking filth of what had been elevated—without a sadistic
understanding of an incontestably thundering and torrential nature, there could be no
revolutionaries, there could only be a revolting utopian sentimentality.
17. The participation in everything that, among men, is horrible and allegedly sacred can take place
in a limited and unconscious form, but this limitation and this unconsciousness obviously have only aprovisional value, and nothing can stop the movement that leads human beings toward an ever moreshameless awareness of the erotic bond that links them to death, to cadavers, and to horrible
physical pain. It is high time that human nature cease being subjected to the autocrat's vile
repression and to the morality that authorizes exploitation. Since it is true that one of a man's
attributes is the derivation of pleasure from the suffering of others, and that erotic pleasure is not only
the negation of an agony that takes place at the same instant, but also a lubricious participation inthat agony, it is time to choose between the conduct of cowards afraid of their own joyful excesses,
and the conduct of those who judge that any given man need not cower like a hunted animal, butinstead can see all the moralistic buffoons as so many dogs.
18. As a result of these elementary considerations, it is necessary from now on to envisage two
distinct phases in human emancipation, as undertaken successively by the different revolutionary
surges, from Jacobinism to bolshevism.
During the revolutionary phase, the current phase that will only end with the world triumph ofsocialism, only the social Revolution can serve as an outlet for collective impulses, and no otheractivity can be envisaged in practice.
But the postrevolutionary phase implies the necessity of a division between the economic andpolitical organization of society on one hand, and on the other, an antireligious and asocialorganization having as its goal orgiastic participation in different forms of destruction, in other words,
the collective satisfaction of needs that correspond to the necessity of provoking the violent
excitation that results from the expulsion of heterogeneous elements.
Such an organization can have no other conception of morality than the one scandalously affirmed
for the first time by the Marquis de Sade.

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19. When it is a question of the means of realizing this orgiastic participation, [such] an organization
will find itself as close to religions anterior to the formations of autocratic States as it is distant fromreligions such as Christianity or Buddhism.
One must broadly take into account, in such a forecast, the probable intervention of blacks in thegeneral culture. To the extent that blacks participate in revolutionary emancipation, the attainment ofsocialism will bring them the possibility of all kinds of exchanges with white people, but in conditions
radically different from those currently experienced by the civilized blacks of America. Now black
communities, once liberated front all superstition as from all oppression, represent in relation toheterology not only the possibility but the necessity of an adequate organization. All organizations
that have ecstasy and frenzy as their goal (the spectacular death of animals, partial tortures, orgiastic
dances, etc.) will have no reason to disappear when a heterological conception of human life issubstituted for the primitive conception; they can only transform themselves while they spread, underthe violent impetus of a moral doctrine of white origin, taught to blacks by all those whites who havebecome aware of the abominable inhibitions paralyzing their race's communities. It is only startingfrom this collusion of European scientific theory with black practice that institutions can develop which
will serve as the final outlets (with no other limitations than those of human strength) for the urgesthat today require worldwide society’s fiery and bloody Revolution.

1

The identical nature, from the psychological point of view, of God and excrement shout not shock
the intellect of anyone familiar with the problems posed by the history of religions. The cadaver is notmuch more repugnant thin shit, and the spectator that projects its horror is sacred even in the eyes ofmodern theologians. The following passage from Frazer very nearly sums up the basic historicalaspect of the question: “…These different categories of people differ, in our eyes, by virtue of theircharacter and their condition: we should say that one group is sacred, the other filthy or impure. This
is not the case for the savage, for his mind is much too crude to understand what a sacred being is,
and what an impure being is."2
The science of what is completely other. The term agiology would perhaps be more precise but one
would have to catch the double meaning of agio (analogous to the double meaning of sacer), soiled
as well as holy. But it is above all the term scatology (the science of excrement) that retains in thepresent circumstances (the specialization of the sacred) an incontestable expressive value a the
doublet of an abstract term such as heterology.
3
For example, imperialist war.

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