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JEAN-JOSEPHGOUX
206
JEAN-JOSEPH GOUX
207
208
Yale FrenchStudies
Henceforth
thepositionofreligionorart
surplus:whatis sacrificed.
byMarxis comwithrespectto the "economicbase" as formulated
The religiousor artisticdomainis nota simple
pletelytransformed.
ofvaguewhimsbuilton theeconomicinfrastructure:
superstructure
it is itselfeconomic,in thesenseofa generaleconomicsfoundedon
oftheexcess,on theunproductive
and ecstaticcontheexpenditure
sumptionof the surplus,throughwhich the human beingexperiencestheultimatemeaningofexistence.Generaleconomics,unlike
restrictedeconomics,encompassesobliquelythe entiredomainof
human activities,extendingthe "economic"intelligenceto highly
symbolicpracticeswhereformidable
energiesare consumedforthe
celebrationofthegods,thegloryofthegreatorthedionysiacpleasure
ofthehumble.Whatbecomesapparentthenis thegenealogyofour
oflife(inaugurated
economicthought.A completedesacralization
by
Calvinismand carriedto itslimitbyMarxism)was necessaryforthe
worldofproductionand exchangeto becomeautonomousaccording
to theprincipleofrestricted
utility.The profaneand prosaicreality
economicscan be constitutedonlybyexthoughtby contemporary
thetotalsecucludingoutsidethefieldofhumanactivity-through
larizationof ethicalvalues-any impulsetowardsacrifice,toward
consumptionas pureloss.
a veritable
ofhistory
whose
Batailleis thusproposing
anthropology
guidingthreadwouldbe theaccursedshareandwhichwouldachievea
unificationofthetwoforcesthathavebeen consideredindividually
the motorsof human societies (religionand economics).But this
is markedbya break.Untilthebirthofcapitalismeverysociety
history
Whetherin thepotlatchofprimitive
is one ofsacrificialexpenditure.
tribesdescribedby Mauss in The Gift,the bloodysacrificesof the
or eventheopposing
Aztecs,thebuildingoftheEgyptianpyramids,
pathsofpeacefulTibetanlamaismandwarlikeIslamicconquest,the
expenditureof excess is alwaysinscribedwithina principleof the
sacred.Withthe birthofthebourgeoisworlda radicalchangetakes
nowentirely
dominatessociallife.In a
place.Productiveexpenditure
desacralizedworld,wherehumanlaboris guidedin theshortorlong
termbytheimperativeofutility,thesurplushas lost its meaningof
gloriousconsumptionand becomescapitalto be reinvestedproductively,a constantlymultiplying
surplus-value.
In myview it is in thishistoricaloutcomethatthemostserious
lies. This is also undoubtedlyBataille'sview: he always
difficulty
wantedto continuehis firstsketchbutthiscontinuationexistsonly
JEAN-JOSEPH GOUX
209
On theonehand,thereis hardlyanydoubtthatBataille
in fragments.
society,a will that
alwaysharboreda will to subvertcontemporary
andpolitically
was heightened
byhis searingcontactwithsurrealism
engagedgroups.On theotherhand,it is clearthatthediscussionsin
La Partmauditeconcerning"thepresentfacts"oftheworldsituation
Everyin termsof generaleconomicsare morethandisappointing.
thingsuggeststhatBataillewas unableto articulatehis mysticismof
ofmajorcommunication-expressed
so
ofsovereignty,
expenditure,
in La Somme Atheologique,L'Erotismeor La Litflamboyantly
generaleconomics.
teratureet le mal-in termsof contemporary
Wheredo we situateBataille'sclaim? Whathappensto the demand of the sacredin capitalistsociety?How do we reconcilethe
an unprecedented
breakwith
thatcapitalismrepresents
affirmation
and the postulateof
formsof expenditure
all archaic(precapitalist)
ofspendingas pureloss? This is thediffithenecessaryuniversality
princiculty.Bataillewantsto maintainas a generalanthropological
whilesimultaneously
expenditure
ple thenecessityofunproductive
ofcapitalismwithregardto this
upholdingthe historicsingularity
to a "generalatrophyof
expenditure.
Bourgeoissocietycorresponds
formersumptuaryprocesses"(41).An anomalywherebyloss is not
absent(whichwould contradictthe generalprinciple)but virtually
unreadable:"Today,the greatand freesocial formsofunproductive
we shouldnotconclude
havedisappeared.Nevertheless,
expenditure
is no longersituated
fromthisthattheveryprincipleofexpenditure
at theendofeconomicactivity"(37).So whathappenstoostentatious
in capitalism?And can we reallybelieve,furthermore,
expenditure
thatthe evenmoreradicaldesacralizationeffected
by communism
ofsovereignty-thefeastof
could become a libertarianaffirmation
withoutdivinitiesand myths?
self-consciousness,
Everything
suggeststhatBataillewas unableto articulatethemy"withoutform
stical tensiontowardsovereignself-consciousness
and mode,""pureexpenditure"
(224)witha utopiaofsocial lifethat
wouldmakeit possible,norto explainin a developedcapitalistsociin proetythe consumptionofthe surplusbeyondits reinvestment
duction.Now it is quiteclearthattoday'scapitalismhas comea long
The valwayfromthe Calvinistethicthatpresidedat its beginning.
ues of thrift,
sobrietyand asceticismno longerhave the place that
theyheldwhenBalzac couldcaricaturethedominantbourgeoismenofpereGrandetortheusurerGobseck.It is
talitywiththecharacters
doubtfulthatthe spiritof capitalism,whichaccordingto Weberis
210
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JEAN-JOSEPH GOUX
211
totheLosAngelesTimes
Wealthand Poverty
(1981),whichaccording
made him "theprophetofthe new economicorder"(and President
once again
Reagan'sfavorite
author),Gilderattemptsto demonstrate
the ethicalvalue ofcapitalismagainstthe "intellectualconsensus"
thatstigmatizesthemoralvoidonwhichitrests.The greatinterestof
Gilder'sendeavorlies in its ambition: "to give capitalisma theology."13
Althoughunaware,we can reasonablyassume,ofBataille's
theories,Gilderseemsto respondwordforwordto theauthorofthe
"notionof expenditure,"
placinghimselfimmediatelyon the same
terrain.Recallingthe analysesofMarcel Mauss in The Giftand of
Levi-Straussin The Savage Mind,Gilderundertakesto demonstrate
thatcontemporary
capitalismis no less animatedbythespiritofthe
giftthantheprimitivetribesdescribedby ethnographers.
"Feasting
and potlatchingillustratea capitalisttendencyto assembleand distributewealth" (26). The most elaboratedformsof capitalismare
simplya moreelaboratedformofthepotlatch.The current
notionof
a self-interested,
parsimoniouscapitalism,motivatedonly by the
Attheoriginof"capitalism"is
interestofmaterialgain,is erroneous.
thegift,notself-loveand avarice.The conceptualbasis ofthisseemis a classicaleconomicprincipleknown
inglyparadoxicalaffirmation
as Jean-Baptiste
Say'slaw: "Supplycreatesits owndemand." Suchis
themodern,contemporary
formofthepotlatch.The essenceofcapitalismconsistsin supplying
andin obtainingan eventualprofit
first,
onlylater.The capitalistinvests(hesuppliesgoodsand services),but
he is neversureofthereturn,oftherecompenseforhis supply.This
movement,says Gilder,is the same as in thepotlatch,wherethe
essenceofthegiftis nottheabsenceofall expectation
ofa countergift
butrathera lack ofcertainty
thereturn."Likegifts,capconcerning
italistinvestmentsare made withouta predetermined
return"(30).
Thus capitalismwouldbe in essenceno less generousthanritual
tribalexchange.Let us cite at lengththepassagewhereGildersum-
to thenotionsofMaussandLevi-Strauss,
Contrary
thegiving
inmodemcapitalism
isnolessprevalent
impulse
andimportant-no
lesscentral
toall creative
andproductive
activity,
no lesscrucialto
themutuality
ofcultureandtrust-thanin a primitive
tribe.The
ofentrepreneurs,
unending
offering
investing
jobs,accumulating
in3. GeorgeGilder,Wealthand Poverty
(NewYork:BantamBooks,1981),7. Henceforthcitedin text.
212
Yale FrenchStudies
is received,
all without
ventories-alllongbefore
anyreturn
anyaswillnotfail-constitute
surancethattheenterprise
a pattern
ofgivinextent
andinessential
ingthatdwarfs
generosity
anyprimitive
rite
ofexchange.
Givingis thevitalimpulseandmoralcenterofcapitalism.[30]
Despite theappearanceofparadox,it is understandable
whyit is
thatSay'sadage,whichunderlies
withina capitalismofconsumption
Gilder'sargument,becomes particularly
apt. Supplyprecedesand
createsdemand:thismeansthatthereis no priordefinition
ofneed,
demandfoundedon essentialand rano naturaland preestablished
tionalexigenciesthatcouldbe fixedin advance.Suchis, accordingto
Gilder,theheresyofthesocialisteconomy:it beginswiththepostulate ofa demandassigneda priori,corresponding
to an identifiable
essenceofneed and to whicha corresponding
productioncouldadequatelyrespond.But the capitalisteconomyis foundedon a metathe objectofhumandesire.It must
physicaluncertainty
regarding
desire
the
invention
ofthenew,theproduction
createthis
through
of
the unpredictable.It supplies in orderto createdesire,insteadof
a desirethatwould alreadybe knownby thepersonwho
satisfying
experiencesit. The preoccupationwithdemandleads to stagnation.
withsupply-in thegiganticpotlatchofthecapThe preoccupation
italist store,which puts the unpredictableon displayin orderto
seducethepotentialbuyerwithoutcoercionorcertainty-isthe"genius ofcapitalism"(34),its frenetic
pursuitofthenew.
Thus thereis no equivalencein factbetweensupplyanddemand,
to whatWalras'scurvesofgeneralequilibrium,
forexample,
contrary
to
believe.
The
mathematical
mightlead us
theoryofvalue,which
ofpricesat theintersection
ofthecurvesof
locatesthedetermination
a deceptive"reification"
supplyand demand,is a falseabstraction,
(45). Demand registersonlythe simplereactionof consumersto a
and "sacrifices,"
a veritablegift,
supplythatcorrespondsto efforts
whichis not accountedforbythisquantitativeequivalence.
fromthisconceptionofcapIt is remarkablethatGilder,starting
italismas potlatch(lossbeingmeasuredbythefrightening
sumsand
energiesinvested"fornothing"in a societywherethousandsofbusinessesarecreatedanddisappeareachweek),arrivesat an irrationalist
ofthecapitalistuniversethatstandsin sharpcontrastto
legitimation
It mustbe
theWeberianthemeofthegenesisofmodernrationality.
emphasizedthatforGilderit is because capitalismis irrational(altheuncalculable,theindeterminate)
wayssuspendedin uncertainty,
JEAN-JOSEPH GOUX
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JEAN-JOSEPH GOUX
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216
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JEAN-JOSEPH GOUX
217
whichbothcloudsthe
Gilderis admirableinsayingopenly,something
classical Weberianvisionofa capitalismofrationalistlegitimation,
andilluminatesthehistoricalbasesofthepostmodern
rupture:"The
tale of human lifeis less the pageantof unfoldingrationalityand
purposethan the saga of desertwanderingand briefbounty. . ."
(Gilder,315).No, capitalismis notrationalcalculation(individualor
undecideableplay,andthereinlies its
collective)butindeterminable,
its profoundontologicaltruth,and its harmonywiththe
grandeur,
mysterious
originsofthings.Therecouldbe no betterformulation
of
ofcapitalism"than
whatwe havecalled a "postmodern
legitimation
these pages of Gilder.That capitalismlegitimatesitselftodayin a
notonlyprofoundly
postmodern
version,andcouldnotdo otherwise,
illuminatesits presentnature,butalso permitsus apparently
to deof
the
cipher sociohistorical
meaning postmodernism's
philosophical
Postmodern
thoughtis in accordance
(andaesthetic)manifestations.
withoutallowingus toprejudgethemodalities
withthislegitimation,
ofthisagreement.This wouldjustifycertainsuspicionsofsomeone
butat thesame timewouldinvalidate
like Habermas(Introduction)
thembyvirtueoftheirlackofadequatehistoricization,
andtheirlack
articulatedandprofound
evaluationofthenecessities
ofa sufficiently
and modernity.
This is an essential
ofthisbreakbetweenrationality
is over.
pointfornotmistakingtheera:theEnlightenment
one can now pointto an "antibourgeois"
Therefore,
defenseof
likean
capitalism,an appositionoftermswhichresonatedisturbingly,
values
enigmaticoxymoron.
Everything
happensas ifthetraditional
ofthebourgeoisethos(sobriety,
calculation,foresight,
etc.)wereno
tothedemandsofcontempolongerthosevalueswhichcorresponded
rarycapitalism.Anditis in thiswaythatGilder'slegitimation
(which
lendsalmosta senseoftragicheroism,ofsovereign
playtothecreation
of businesses)7can echo so surprisingly
Bataille's critiquesof the
andcalculatingbourgeois
utilitarian
mennarrowly
cramped,
profane,
no
can
count
on
The
tality.
entrepreneur
longer
pettycalculation,on
at a timewhensupplymustcreatedemand(as in
theexpectedprofit,
artisticactivityoranyworkofgenius,stressesGilder)andnotmerely
dimension(perceived
7. Itis thisadventurous
byBalzac,butin essentiallycritical
ofthebourgeoisethosofthe1830s),
andsarcastictermsin responsetothenarrowness
whichgivesbirthto thefinancialnovel.Forexample,cf.,themass-produced
novelsof
Paul-LoupSulitzer Money,Cash, Fortune,Le Roi vert)fromthe beginningof the
eighties,whichare closelylinkedbytheirthemes,theirideologicaluniverse,to the
visiondevelopedat thesame timebyGilderin Wealthand Poverty.
218
Yale FrenchStudies
ofthefounding
it.Anoverturning
satisfy
valuesofpoliticaleconomyis
occurring.The visionofAdam Smithhimselfis deceptiveand dangerous:"Infact,a rationalcalculationofpersonalgainwouldimpelan
individualabove all to avoidriskand seek security.
In ourworldof
committedto a secularvision,the invisiblehand of selffortuity,
interestacclaimedby Adam Smithwould lead to an ever-enlarging
welfarestate-to stasisandsterility.
This is therootofourcrisisand
classical
economics
the crisis of
today"(Gilder,321). There is no
an "invisiblehand."The divinity
longer,therefore,
ofcapitalismis no
longerthe social insurerthatguaranteesthe bourgeoisharmonyof
egotisms.The entireruseofreasoningwhosegrandiosephilosophical
expressionwas furnishedby Hegel,is, in fact,onlythe ruse of socialism-a "welfarestate"ofthe end ofhistorythatstopschance's
The marriage
oftheEnlightenment
miraculousprodigality.
andpolitical economyis over."Thefutureis forever
incalculable"(Gilder,314).
We mustadd,ofcourse,thatit is preciselyat themomentwhen
must thinkhimselfinto the model of the most
the entrepreneur
advancedartisticgenius,at themomentwhentheavant-gardist
strategyof innovationat any pricebecomesthe paradigmof dominant
economicpractice,thattheartisticavant-garde
necessarilyloses its
its deviance-value.The aestheticavantits marginality,
difference,
Whenthe
gardeshavewon.Thatis whatparalyzesthemso seriously.
gadgetmaker,alongwithGilder,borrowsfromthemtheircritiqueof
whichbecomesin his [Gilder's]eyes "themybourgeoisrationality
thologyofa secularrationalistworld"(309)andwhichhe calls upon
wherecan be found
"to plungeintotherealmofdarktranscendance
forthe
all truelightand creativity"
(309),it becomesmoredifficult
forthe
poet to distinguishhimselffromthe grocer,moredifficult
himselffromthedisheveledmanager.
surrealistto differentiate
Alongwiththis "postbourgeois"
capitalismthatat once contradicts Bataille's sociological interpretation
and confirmshis ontological vision, explode the socioculturalcontradictionsof capitalism.Daniel Bell has convincingly
shownthatwiththedevelopmentofmass consumptionandmass credit(whichhe situatesin the
1930s)the puritanideologyofearlycapitalismenteredinto contrahedonistmodeofconsumptionfavored
dictionwithan increasingly
need to reviveseduction,to reby capitalism.The entrepreneur's
spondto competitionwithpromisesofevermore
complexpleasures,
inscribeshim in a consumeristideologydirectlyat odds with the
andhardworkthathadassured
"bourgeois"virtuesofsobriety,
thrift,
JEAN-JOSEPH GOUX
219
thedevelopment
ofproduction.
In thisway,thestrictmoralconfines
with the ethical
necessaryforproductionenterinto contradiction
Bataille
liberation(evenmorallicense)necessaryto consumption.8
does not seem to have foreseenthisconflictbornofabundanceand
ofproduction.
The Weberianimage
theextraordinary
sophistication
ofcapitalismthathe maintains,theslightly
obsoleteconvictionthat
Franklin'spreceptsof economyand sobrietyrepresentcapitalism's
moralsin itspurestate,seemtoindicatethatBatailledidnotimagine
theparadoxicalsituationofpostindustrial
capitalismwhereonlythe
in unproductive
appeal to competeinfinitely
consumption(through
technicalrefinement,
thesuperfluous)
allowsforthe
comfort,
luxury,
developmentofproduction.
One must recognizethatGilderskillfullyemphasizesthe most
seductiveaspectofcapitalism(thecapitalismofabundanceas seducorfeigning
tion)evenifit is byoverlooking,
ignoranceof,thatwhich
can intentionallymislead, deceive, manipulate the consumer,
whetherit is thefictionofperfectcompetitionorthebuyer'slack of
controlovertherealnatureofthemerchandise(harmfulness,
fragility,plannedobsolescence)to theprofitofits appearance,ofits pure
transient
spectacle.If"anAmericanappleis notan apple,"as thepoet
Rilke used to say in an amazingaphorism,it is not only because
ofpeasantshavenotcrystallized
theirsacredefforts
generations
in it,
butalso becausetheproducerandthesellerofthatapplepreferred
to
giveit all the most stereotyped
qualitiesofthe "beautifulapple"to SnowWhite),even
(big,redandshiny,liketheone theWitchoffers
if it is to the detrimentof the real apple (tasteless,fiberless,carcinogenic).This substantive,
actuallyconsumedapplemustremaina
simple "noumenon,"inexistentand withoutinterestcomparedto
the"phenomenon,"
thespectacleoftheapple,whichaloneis at stake
in thesale. Butthatdoesnotpreventthisveryspectacle,thisabstract
aesthetizationofthemerchandise,
fromgoinghandin handwithan
ideologyofconsumptionthatseems to transgress
utilityvalue.
We are touchinghere on difficulties
whichare linkedfromthe
startto the terms"utility,""unproductive
consumption"etc....
Thereare ambiguitiesherethatBataillehas not dealtwithdirectly,
eveniftheposthumousfragments
offer
somequestionsthatnuance
and complicatethepositionsofLa Partmaudite.I wouldliketo note
8. Daniel Bell, The CulturalContradictionsof Capitalism(New York:Basic
Books,1975).
220
Yale FrenchStudies
severalobjectionswhichalso concernmorerecenttheoriesinspired
largelybyBataille.
seemingconsumption
It is clearthateventhemostunproductive
but
also
pleasuretrips,moviesetc.)
(forexample:tobacco,alcohol,
and therebyfallsinto the ecoproducesa profit-making
industry,
nomicsphereaccordingto thelogicofthegeneralequivalent.Ifone
remainson strictlyeconomicground,it is in truthimpossibleto
separateproductiveconsumptionfromunproductivesquandering.
It is perEthicalcriteriaalone could claim to make thisdistinction.
haps one of the aspects of our societyto have erasedat once the
oppositionbetweenthe sacredand the profane,and withthe same
betweentheusefulandtheuseless,thenecesgesture,thedifference
primaryneed and secondarysatisfaction,
saryand the superfluous,
microwaveovens,
etc. Is it useful or superfluousto manufacture
to travelto the moon
quartzwatches,video games,or collectively,
Saturn'srings,etc.?Condillachad already
and Mars,to photograph
is
and
"What
that
written
luxuryforone peopleis notso foranother,
forthe same people,whatwas a luxurycan cease to be one."9Conofthe
dillacand manyotherssaw theveryprincipleofthe "progress
ofluxury,
thismovementwherebythechoicest
arts"in thisrelativity
goods"enterintocommonuse" (191).Anditis doubtlessthiserasure,
difficult
forBatailleto find
thatmakesit so desperately
thisblurring,
the oppositionbetweenthe glorious,sacrificial,spectacularconsumptionoftheaccursedshare(foundedupontheprincipleofa loss
that lends grandeurand nobility) and prosaically utilitarian
consumption.
Butifthislineofdemarcationcannotbe found,itis theveryresult
ofdemocraticlifewhichhas weakenedanddismantledtheseoppositions,whichhas madethemlose theirmeaningofsocial cleavageand
confinedthemto therealmofinsularindividualexperience.All the
examplesof consumptionsocieties that fascinateBataille are extremelyunequal,evencruellyhierarchicalsocietiesin whichspectacularconsumptionis the tool withwhichthe powerfulmaintain
theirpositionabovethedazzled,miserablemasses.The counterpart
oftheerosionofthesehierarchical
oppositions(andin thefirstplace,
is certainlythe dominationofall acthe antimonysacred-profane)
tivitybythecategoriesofpoliticaleconomy.This doesnot,however,
(Geneva:Slatkine
9. Condillac,"Du Luxe,"Le Commerceet le gouvernement,
citedin thetext.
Reprints,
1980),chapter27, 190.Henceforth
JEAN-JOSEPH GOUX
221
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Yale FrenchStudies
economydefinesthem,eitherto critiquepoliticaleconomyas an
enslavingmetaphysical
vestigeortoseekinita basisforauthenticity.
politicaleconomy
Veryearlyon, perhapsevenfromthe beginning,
And it is doubtlessthis disengagement,
declinedall responsibility.
this audacious pullingaway,thisautonomizationin relationto all
moralballast(whichthecurrentterms"use" and "utility"stillconthiscareeningaccelvey)thatsoongavecapitalismthisprecipitancy,
eration,this feverforany formof production,this unprecedented
ofsupplythatdidnotresponda priorito anydemand.
multiplication
forexample,Jean-Baptiste
Say.Forhim,menonly
Letus consider,
attachvalue to somethingin functionofits "uses,"and "thisability
of certainthingsto satisfymen's diverseneeds"is called "utility."
But,he adds,politicaleconomyonlytakesnoteofa fact,itstaskis not
to "realutility."
tojudgewhetherornotthisappreciation
corresponds
Politicaleconomymustnot judgein the mannerof "the scienceof
moralmen,men in society"'3-the scienceto whichhe leaves the
"themostuseless,mostinconvetaskofthisjudgement.Therefore,
as
a
what I am here calling
such
robe,
possesses
nientitem,
royal
ifa pricecan be attachedtoitsuse,whateverthatmightbe."'4
utility,
Elaboratingon the same idea AugusteWalras,clearlymarksthis
extensionofthe term"utility"thatrequiresa separationof "moral
utility"from"economicutility"(Walras,83).This explicitdissociaofpoliticaleconotion,whichis at thebase oftheconceptualization
break
with
all
normativity
myandmarksitsradical
(ancientormedieval)oftheuseful,rendersinoperableandnaivethosecritiquesofthe
ofthenotionof"use-value."Auso-calledutilitarian
presuppositions
betweenmoral and
guste Walraswrites: "There is this difference
first
terms
"useful"
the
onlythoseobjectsthat
politicaleconomy:
satisfythoseneedsexplainedbyreason,whilethesecondgrantsthis
name to all objectsthatman can desire,eitherin theinterestofselforbyvirtueofhis passionsandwhims.Therefore
bread
preservation,
is usefulbecauseit servesas ourfood,andthechoicestmeatsarealso
usefulbecause theyappeal to our sensuality.Waterand wine are
usefulbecause theyquench our thirst,and the most dangerousliquorsareusefulbecausemenhavea tasteforthem.Wooland cotton
are usefulbecause one must be clothed;pearlsand diamondsare
usefulas objectsofadornment"(Walras,82).
Say,Trait6d'6conomiepolitique(Paris,1841)57.
13. Jean-Baptiste
14. CitedbyAugusteWalrasin De la naturede la richesseet de 1'originede la
citedin thetext.
valeur(Paris:Alcan editor,)82. Henceforth
JEAN-JOSEPH GOUX
223
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poetry.15