Untitled - Sexey's School Moodle

Within the perspective enunciated above that transgression is a rupture in language,
Foucault aligns himself with the Nietzschean imperative regarding the death of God.
Like Bataille, he traces the origin of his argument to the works of the Marquis de Sade:
From the moment that Sade delivered his first words and marked
out, in a single discourse, the boundaries of what suddenly became
its kingdom, the language of sexuality has lifted us into the night
where God is absent, and where all of our actions are addressed to
this absence in a profanation which at once identifies it, dissipates
it, exhausts itself in it, and restores it to the empty purity of its
transgression. (31)
This elevation into the “night,” of which he speaks is no other than the “limitless” realm
into which the transgressive propels its audience and sets its own limits. In advocating
the power of language, and more specifically, the appearance of sexuality in language,
Foucault argues that eroticism leads to a questioning of language as a system of meaning
(50). In other words, he reasserts the argument that transgression is a disinterested
endeavor that is not preoccupied with established boundaries and or the line between
binary oppositions.
For Bataille, eroticism plays an essential role in transgression: these
transgressions not only break taboos, they call for an upheaval against arbitrary systems
of meaning by blurring conventional borders and by defining their own philosophical
language. In other words, transgressions of a sexual nature are not only taboo-breaking,
they challenge norms and conventions and establish new paradigms. Furthermore, what
is potentially more threatening regarding the import of the erotic within social, cultural
and political discourses, is the incorporation of pornography for it specifically blurs the
established boundaries between high and low culture. Briefly stated, the difference
between sexual content and pornography is that the latter typically aims to provide
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