So-called ‘enlightened societies’ seem to enter periods of crisis, war and unspeakable violence on a regular basis. Can these events simply be attributed to “the crooked timber of humanity, out of which no straight thing was ever made" (Kant), or is there a deeper, more sinister reason for their occurrence? Could it be that the Enlightenment itself – its rationality, moral outlook and existential condition – possesses a disavowed “dark underbelly” that precipitates catastrophe?

We'll explore these questions through arguably the most controversial of the children of the Enlightenment, the Marquis De Sade. In particular, we'll be focusing on 20th century receptions of Sade's work by European writers and philosophers. Not only will this approach offer us possible answers to the questions above, it will allow us to survey major currents of Continental philosophy in the 20th century. See below for an overview of the writers and topics we'll be discussing.

Barthes extends the structuralist approach developed by Levi-Strauss and Lacan (whom we read previously) to literary theory. In his reading, Sade emerges as a logothete, a founder of a language and a paradigmatic writer of "texts of bliss", whose jouissance derives from the very wounding they precipitate.

De Beauvoir argues that we must not burn Sade, though we must approach him with caution. Sade exemplifies the existentialist credos of choosing one's freedom and confronting existence without illusions. He is also one of the first to confront the problem of the Other head-on. Yet his glaring fault is to have succumbed to radical solipsism – a brutal compulsion to efface the Other rather than engage existentially with the singularity of Difference.

Klossowski and Bataille offer a quasi-theological interpretation of Sade, linking his texts to the subterranean persistence of the sacred in modernity. Bataille develops his central notion of heterology with reference to Sade's work.

For Blanchot, the Sadean paradox consists in apathy: the most radical and extreme actions are not done out of passion but out of detached rational reflection. Such a state of indifference amounts to an absolute sovereignty, the complete separation of the ego from its relations to the world.

Adorno and Horkheimer find in Sade a prime illustration of their thesis that the calculative rationality of the Enlightenment is cold, objectifying and founded on domination. They regard him as a diabolical truth-teller whose works pre-figure the horrors of totalitarian bureaucracy.