This should not be considered narrowly: There is no perfect
operation, and neither the slave nor the master is entirely reduced
to the order of things. The slave is a thing for the owner; he accepts
this situation which he prefers to dying; he effectively loses part
of his intimate value for himself, for it is not enough to be this
or that: One also has to be for others. Similarly, for the slave the
owner has ceased to be his fellow man; he is profoundly separated
from him; even if his equals continue to see him as a man, even
if he is still a man for others, he is now in a world where a man
can be merely a thing. The same poverty then extends over human
life as extends over the countryside if the weather is overcast. Overcast weather, when the sun is filtered by the clouds and the play of light goes dim, appears to "reduce things to what they are."
The error is obvious: What is before me is never anything less
than the universe; the universe is not a thing and I am not at
all mistaken when I see its brilliance in the sun. But if the sun is
hidden I more clearly see the barn, the field, the hedgerow. I
no longer see the splendor of the light that played over the barn;
rather I see this barn or this hedgerow like a screen between the
universe and me.
In his strange myths, in his cruel rites, man is in search of a lost
intimacy from the first.
Religion is this long effort and this anguished quest: It is always a matter of detaching from the real order, from the poverty of things, and of restoring the divine order. The animal or plant that man uses (as if they only had value for him and none for themselves) is restored to the truth of the intimate world; he receives a sacred communication from it, which restores him in turn to interior freedom.
The meaning of this profound freedom is given in destruction, whose essence is to consume profitlessly whatever might remain in the progression of useful works. Sacrifice destroys that which it consecrates. It does not have to destroy as fire does; only the tie that connected the offering to the world of profitable activity is severed, but this separation has the sense of a definitive consumption; the consecrated offering cannot be restored to the real order. This principle opens the way to passionate release; it liberates violence while marking off the domain in which violence reigns absolutely.
Georges Bataille, The Accursed Share Vol. 1 (1988: 55-8)
In the same way, slavery brings into the world the absence of
light that is the separate positing of each thing, reduced to the
use that it has. Light, or brilliance, manifests the intimacy of life,
that which life deeply is, which is perceived by the subject as being
true to itself and as the transparency of the universe.
But the reduction of "that which is" to the order of things is not limited to slavery. Slavery is abolished, but we ourselves are aware of the aspects of social life in which man is relegated to the level of things, and we should know that this relegation did not await slavery. From the start, the introduction of labor into the world replaced intimacy, the depth of desire and its free out-breaks, with rational progression, where what matters is no longer the truth of the present moment, but, rather, the subsequent results of operations. The first labor established the world of things, to which the profane world of the Ancients generally corresponds. Once the world of things was posited, man himself became one of the things of this world, at least for the time in which he labored. It is this degradation that man has always tried to escape.
But the reduction of "that which is" to the order of things is not limited to slavery. Slavery is abolished, but we ourselves are aware of the aspects of social life in which man is relegated to the level of things, and we should know that this relegation did not await slavery. From the start, the introduction of labor into the world replaced intimacy, the depth of desire and its free out-breaks, with rational progression, where what matters is no longer the truth of the present moment, but, rather, the subsequent results of operations. The first labor established the world of things, to which the profane world of the Ancients generally corresponds. Once the world of things was posited, man himself became one of the things of this world, at least for the time in which he labored. It is this degradation that man has always tried to escape.
Religion is this long effort and this anguished quest: It is always a matter of detaching from the real order, from the poverty of things, and of restoring the divine order. The animal or plant that man uses (as if they only had value for him and none for themselves) is restored to the truth of the intimate world; he receives a sacred communication from it, which restores him in turn to interior freedom.
The meaning of this profound freedom is given in destruction, whose essence is to consume profitlessly whatever might remain in the progression of useful works. Sacrifice destroys that which it consecrates. It does not have to destroy as fire does; only the tie that connected the offering to the world of profitable activity is severed, but this separation has the sense of a definitive consumption; the consecrated offering cannot be restored to the real order. This principle opens the way to passionate release; it liberates violence while marking off the domain in which violence reigns absolutely.
Georges Bataille, The Accursed Share Vol. 1 (1988: 55-8)