After the orgy : toward a politics of exhaustion by Dominic Pettman

By Dominic Pettman

Explores the post-Enlightenment obsession with apocalyptic endings

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Prolepsis,” Waite tells us, “has also to do with the mechanical reproducibility—fast-forward (anticipation) and Panic Merchants 33 fast-reverse (memory)” (132). Pan is no longer the god of nature, but of technology; or more accurately, the god of nature in technology. Indeed, as I write, there is a World Wide Website known as “Pan’s Online Grove”: dedicated to literary works inspired by the horny one, it also sells T-shirts imprinted with his image. Thus Pan has left the hidden spaces of both the forest and the psyche in order to inhabit the shadows of cyberspace.

It really scared me. I mean, it worked out okay, i’m not emotionally damaged or anything, i didn’t fall into pieces, actually right after it Introduction 14 happened, i went and had a cigarette with my brother and pretty much forgot about it), but every now and again, i think of that feeling, that split second where I would do anything for the dj to give me that climax. 02 in and say that some religions are more cult than religion, and i think some dj’s definitely hold the power of a cult in their turntables and in their speakers, and it’s really not something that i want to get down on my knees for.

From a Latin word limen meaning wall, door, or threshold, the limit of death may appear as a wall that blocks any progress, as a door to open, or as a threshold to cross into another world” (1990: xi). ). If the metaphor of “rising above” is temporarily removed from this definition, then transcendence turns out to bear an uncanny resemblance to what is often portrayed as its opposite: transgression. Georges Bataille’s definition of eroticism—“assenting to life up to the point of death” (1986: 11)—could also serve as a general definition of transgression, for it provides a common thread that binds his own writings to those of Nietzsche and Sade.

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