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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

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