VIOLENCE TURN Bataille’s erasure of prohibition and obsession with death leads to the worst forms of suffering and ideological dogmatism Friedrich, 12– professor of Classics at Dalhousie (Rainer, “The Enlightenment Gone Mad (I) The Dismal Discourse of Postmodernism’s Grand Narratives,” -postmodernisms-grand-narratives/)//eekThe intellectual structure that relates both catalogues to one another is the antagonism of homogeneity versus heterogeneity. The second catalogue constitutes the realm of the homogeneous: modernity’s alienated/alienating, reifying, life-corroding, affect-suppressing, instinct-sapping, commodity-producing, community-destroying, fragmented/fragmenting, disenchanted, utilitarian, sanitizing/sanitized, and sterilizing/sterilized bourgeois world—the very “world of the civilized and its light” that Bataille says “it is time to abandon.” Heterogeneity, by contrast, epitomizing the elements of the first catalogue, subverts and negates the established realm of homogeneity. It is at the core of Bataille’s thought, the equivalent of the postmodern Other andits three D’s: Dementia, Desire, Death. It is in acts of transgression, the breaching of norms, that the heterogeneous asserts itself as the agent of Life’s energy and effervescence against the regime of reason by subverting its normative life-world, civilization. Civilization has totally homogenized Life by standardization, regulation, normalization, and sanitation—hence Bataille’s bidding to abandon it. His Grand Narrative presents transgressive heterogeneity as both negation and affirmation, by way of a philosophical litotes—negation of negation—similar to that operative in Nietzsche’s strong nihilism. It is the negation of the world of homogeneity, a world sustained by the homogenizing regime of reason that reduces its atomized members to calculating, encapsulated selves deprived of affects, effervescence, and intensity, and living “mere lives” in the servile pursuitof the limitless accumulation of goods.This negation is to remove what stands in the way of what transgressive heterogeneity affirms and espouses, and thus to clear the ground for a return to a pre-modern life-world: a tribal world—pre-reflective, pre-rational,pre-individualist, pre-moral—a life-world of instinctual and affective effervescence, exuberance, excess, intensity, and the sacred. In short, it is the world before the onset of individuation, denounced since Nietzsche by vitalist thinkers as the fons et origo of all modern evil.77 What is to replace the homogenizing world of the civilized goes by the name of “ecstatic community”—heterogeneity’s life-world.