Untitled - Sexey's School Moodle
Untitled - Sexey's School Moodle
Untitled - Sexey's School Moodle
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point that Freccero, Murphet, and Price strongly contend. While Freccero and Price<br />
merely argue that American Psycho is purely symptomatic and that it offers no solutions,<br />
no alternatives, i.e. no guidelines, Murphet is more vehement, arguing that “[t]here is<br />
scant evidence … that Ellis is a ‘supporter of the status quo’ (22).” According to<br />
Murphet, Ellis is “apolitical,” and possibly an anarchist: “most of the values Ellis actually<br />
embraces in his fiction inhered … in the period known as the punk movement, defined<br />
above all by a nihilistic contempt for established middle-class conformity, sartorial<br />
menace, and loud metallic noise; a concerned épater le bourgeois by urban youth (21).”<br />
These conflicting opinions on Ellis’ political ramifications seem to reflect<br />
Walker’s skepticism about the definition of “pure” transgression advanced by Bataille<br />
and Foucault:<br />
However, the Bataille-Foucault paradigm is not without<br />
problematical assumptions. Theirs is a ‘pure’ non-dialectical<br />
conception, transgression is purely ‘for the sake of it’, it has no<br />
purpose as such. It is against all ‘use’ because if one were to exist<br />
it can no longer be truly transgressive. It is questionable whether<br />
this is possible since these ‘energies’ are inescapably ‘directed’,<br />
committed. Such a genuine conception of transgression needs to be<br />
maintained but within dialectics, within political progression. In its<br />
valiant attempt to resist any political implication, the nondialectical<br />
conception leads to ineffectualness and marginalisation<br />
as Stoekl has said of Bataille: “a simple death or wandering” or at<br />
worst to “extremely sinister political configurations (regimes of the<br />
right are only too happy to make use of previously unharnessed<br />
violence). The latter point illustrates how independence from any<br />
appropriation, implication is impossible, and to pretend otherwise<br />
is potentially dangerous.<br />
As mentioned in Chapter Two, “pure” transgression pretends to be limitless and<br />
dissociated from any system of meanings. Nevertheless, for it to be effective and given<br />
186<br />
an identifiable purpose, as Walker suggests, it cannot exist in a vacuum, a void; it needs