Comme les Montaigne, les Pascal, les Nietzsche ou les Cioran, Bataille a écrit dans l'interstice qui lie et sépare l'écrivain, le savant et le philosophe. Comme eux, il a déployé une langue, parmi les plus belles qui soient, mais surtout, il a inquiété son époque, qui demeure en grande partie la nôtre, en maintenant au cœur de son écriture le supplice de la question. Question béante s'il en est, infiniment ouverte, mais pas forcément ni uniquement à la manière provocante d'une plaie ou d'une vulve. Question ouverte, cette fois-ci, non plus seulement sur la noire intériorité de cet étrange mystique « défroqué » qu'a été Bataille, mais aussi et principalement sur le monde immense et diversement coloré qui a fait de Bataille cet esprit si singulier. Car, Bataille était certes un comprachicos, mais les verrues qu'il cultivait sur son visage étaient avant tout celles de ses semblables, c'est-à-dire de l'humanité. Nous aurons donc l'occasion de voir quelle gaya scienza, quelle scienza nuova, quelle science vive Bataille a mise au point pour échapper à la disjonction et à l'isolement des idées éparpillées dans les différentes sciences, ainsi que pour redécouvrir la complexité de l'univers et sa complicité avec l'espèce humaine. En portant un regard qui se souhaite détaché de toute approche mimétique et/ou révérencieuse, nous avons voulu explorer trois grands discours, au sens de Michel Foucault, qui irriguent l'œuvre de Bataille, parfois de façon souterraine. Quels liens Bataille percevait-t-il entre la nature et la culture, et quelle est l'histoire de cette conception dans son œuvre ? Comment, à travers les généalogies du corps humain et du corps social, du paléolithique au vingtième siècle, Bataille a-t-il lu le rôle fondateur de l'art pour les sociétés humaines ? Et enfin, quelle épistémologie de la connaissance a permis à Bataille de progresser sans croître dans sa recherche inspirée, et d'y mêler savoir et « non-savoir », science et mystique ? / The abstract is available in French only

O tema do sagrado é central na antropologia desde a sua origem. Esta pesquisa propõe o enfrentamento da noção através das lentes de Georges Bataille (1897-1962) e Michel Leiris (1901-1990) na França dos anos 1930, tendo em vista o cruzamento de suas experiências intelectuais e de suas formulações teóricas. Toma-se como ponto de partida para a análise a \'sociologia sagrada\' por eles anunciada no Collège de Sociologie (1937-1939), que reclama o sagrado em dupla articulação: ao mesmo tempo que conceito explicativo ele funciona também como uma prática, uma maneira de ver e também de agir sobre o mundo. Em meio aos debates da época empreendidos pela intelectualidade e os movimentos de vanguarda sobre as possíveis formas da ação política, tendo em vista sua ligação com a arte, o sagrado aparece nos trabalhos de Bataille e Leiris como uma alternativa surpreendente. O intuito é rever uma tradição de debates em torno do conceito a partir das formulações radicais e originais destes autores, indicando como se relacionam, cada qual à sua maneira, com a teoria social precedente. / The sacred has been a central subject of anthropological investigations since its origins. This research proposes an approach to the concept through the eyes of George Bataille (1897-1962) and Michel Leiris (1901-1990) in 1930s France, having in sight the crossing of their intellectual experiences and their theoretical formulations. We assume the sacred sociology, proposed by both authors during the years of the Collège de Sociologie (1937-1939), as a starting point to claim the use of the sacred in a double framing: functioning as an explanatory concept, it would also work as a praxis, a way of seeing and acting upon the world. Amid the debates of the time, undertook by intellectuals and the avant-garde movements about the possible paths of political actions and its connections with art forms, the sacred appears in the works of Bataille and Leiris as a striking alternative. The goal is to retrace a tradition of debates involving the concept through both authors formulations at the same time radical and original , showing how they relate, each in their own way, with the former social theory.

Les écrits de Georges Bataille gravitent autour de l’expérience « intérieure » — expérience vécue là où s’effondre le discours. Cette mise en question du langage donne lieu au paradoxe puisque « dire l’indicible » demeure dans le langage. Face à un tel écueil, il fallait à l’écrivain une stratégie particulière où nous identifions deux méthodes : la dramatisation et le mot glissant. En explorant ces pistes, notre étude se propose de clarifier la stratégie langagière bataillienne (ou écriture « mineure ») pour dégager dans l’œuvre « l’expérience du langage » composée de deux mouvements opposés, à savoir l’émergence du langage et le retour à l’indicible. Pour cela, notre corpus se constitue à partir de textes encore peu connus : La Maison brûlée, Le Petit, Le Mort et La Tombe de Louis XXX. En premier lieu, la dramatisation signifie la procédure de la méditation et le genre dramatique, la fiction opérant dans les deux cas. L’avant-texte de La Maison brûlée, scénario d’un film jamais tourné, présente ainsi dans sa genèse les techniques de la monstration qui dramatisent le mouvement descendant de la chute et de la matière basse. Ensuite, le mot glissant est illustré par le terme « silence », prononcé pour annoncer sa propre mort. Ce mouvement de glissement s’observe dans Le Petit, à travers le style fragmentaire ou les signes de ponctuation. D’ailleurs, pour finir, ce glissement, dont nous interrogeons la consistance, se révèle intrinsèque au présent linguistique en jeu dans Le Mort et La Tombe de Louis XXX. Car l’écriture de Bataille met en scène l’instant présent, cristallisant le passage du discours à l’indicible. / Georges Bataille’s writing gravitates towards, what he calls, the ‘inner’ experience, an experience in which discourse breaks down. Thus, the language, generally denounced, leads to a paradox as long as it remains the language used to ‘speak the unspeakable’. This aporia compels Bataille to devise original writing strategies that are embodied in two methods—dramatization and the ‘slippery word’ (le mot glissant). Considering this, our study clarifies his linguistic strategies (or ‘minor’ writing) to reach his ‘experience of language’, which consists of two opposite movements: the emergence of language and the return to the unspeakable. To this end, our corpus is based on La Maison brûlée, Le Petit, Le Mort and La Tombe de Louis XXX, texts which are still little-known. In Bataille’s work, the term ‘dramatization’ refers to a specific procedure of contemplation and to the drama; fiction participates in both. In particular, the avant-texte of La Maison brûlée, an abandoned movie script, includes techniques for the onscreen projection of images of falling that use both characters and ‘base material’ (matière basse). The second method, the slippery word, is exemplified by the term ‘silence’, which is pronounced only to announce its own death. This movement of the slippery word can be observed in Le Petit, with its fragmentary style or punctuation marks. Moreover, as analysed, the slipping motion turns out to be intrinsic to the present tense, as observed in Le Mort et La Tombe de Louis XXX. Bataille’s writings depict the present moment, crystallizing the passage from the discourse to the unspeakable.

Des affinités rapprochent l’oeuvre d’Hubert Aquin et celle de Georges Bataille. Ces deux auteurs explorent une voie mystique présentant de fortes similitudes, apparentée à ce que Roger Caillois appelle le « sacré gauche », c’est-à-dire le sacré impur, maléfique, dont l’accès serait donné selon Georges Bataille par la transgression, et qui correspondrait, pour reprendre l’expression bataillienne, au « moment privilégié d’unité communielle ». L’objectif de l’auteur français est de dégager l’expérience mystique de ses antécédents religieux et de rendre le phénomène de l’extase accessible à tous. La sortie de soi est rendue possible par la communication, qui implique la rupture de son intégrité et de celle d’autrui. Bien que provenant d’un horizon culturel différent, Hubert Aquin théorise également et met en scène dans et par le récit une certaine forme d’« extrême du possible » qui s’avère très proche de « l’impossible » bataillien. Cette thèse se propose de montrer en quoi les théories de « l’expérience intérieure » et de l’érotisme de Bataille éclairent tant les essais que le Journal, les romans, récits et nouvelles d’Aquin, nous amenant par la même occasion à définir les particularités de la voie mystique empruntée par l’auteur québécois, et aussi, plus généralement et plus fondamentalement, de souligner deux façons différentes d’appréhender et de vivre le refus de la transcendance : l’une, celle de Georges Bataille, qui consiste à embrasser à corps perdu la perte de Dieu et de soi-même dans un formidable éclat de rire, et l’autre, celle d’Hubert Aquin, qui réside dans le tiraillement incessant et douloureux entre ce qui éloigne du Christ et ce qui rapproche de Lui. Le premier chapitre de la thèse est théorique ; il est consacré aux trois concepts qui régissent l’ensemble de notre analyse : le mysticisme, le sacré et l’érotisme. C’est ensuite la singularité de la nouvelle théologie mystique que propose Georges Bataille dans ses textes théoriques par rapport à l’expérience mystique traditionnelle qui fait l’objet du deuxième chapitre. Le troisième et dernier chapitre met en valeur la spécificité de l’expérience de l’auteur québécois : comment Hubert Aquin conçoit-t-il et représente-t-il « l’extrême du possible » dans l’ensemble de son oeuvre ? C’est à cette question que nous tâchons de répondre. / Affinities gather Hubert Aquin’s and Georges Bataille’s writings. These two authors explore a mystic way wich presents strong similarities, related to what Roger Caillois called « left sacred», that is to say the impure, malefic sacred, accessible to Georges Bataille by transgression, and which corresponds to the « privileged moment of communal unity ». The French author’s goal is to free the mystic experience from its religious background and to make ecstasy accessible to everybody. It is precisely by communicating that men can break their isolation and that of the others and reach ecstasy. Even if Hubert Aquin hasn’t the same cultural background than Georges Bataille, he also theorizes and represents in his novels a form of « extreme of the possible », which is very close to the bataillian « impossible ». This thesis aims to show how Georges Bataille’s theories of « inner experience » and eroticism highlight Hubert Aquin’s essays, Journal and novels, leading us to define the pecularities of the mystic way explored by the author from Quebec, and more generally and fundamentally, to focus on two different ways to think and to live the refusal of transcendence : the first, that of Georges Bataille, which consists in embracing the loss of God and ourself laughing, and the second one, that of Hubert Aquin, which consists in being ceaselessly and painfully torn between what takes away from the Christ and what moves closer to Him. The first chapter of the thesis is theoretical ; it is dedicated to three key concepts for our whole analysis : mysticism, sacred and eroticism. The object of the second chapter is the peculiarity of the new mystic theology of Georges Bataille in his theoretical texts compared to the traditional mystic experience. The third and last chapter emphasizes the specificity of the author from Quebec’s experience. How does Hubert Aquin conceive and represent « the extreme of the possible » in his writings ? It is to this question we try to answer.

La présente thèse de doctorat est consacrée à la problématique du Néant dans les œuvres romanesques de Georges Bataille et Raymond Queneau. Une lecture comparée de ces deux auteurs ne semble pas a priori évidente tant leurs œuvres sont éloignées, aussi bien d’un point de vue thématique que d’un point de vue stylistique. Pourtant, les deux auteurs entendent faire du roman, et de la littérature en général, le lieu d’une expérience de pensée leur permettant d’envisager les problèmes fondamentaux de l’homme. C’est à ce titre qu’ils se confrontent au néant de l’existence, sujet d’angoisse qui suscite volontiers le vertige. Nous nous intéressons dans un premier temps à la constitution de cette expérience du Néant, en soulignant qu’elle relève d’une configuration de pensée aussi bien variée qu’hétérodoxe, reflétant l’émulation intellectuelle qui caractérise l’amitié de Bataille et Queneau. Dans une deuxième partie, nous nous interrogeons plus spécifiquement sur l’intérêt de l’écriture romanesque pour traiter de la question du Néant, en particulier au regard de la philosophie. La dernière partie aborde la problématique de la lecture qui permet de faire du Néant inscrit dans les textes une véritable expérience. Tout au long de ce travail, nous montrons ainsi la singularité d’une pensée littéraire dans le rapport problématique qu’elle entretient avec la philosophie. / This PhD work is devoted to the subject of Nothingness in the fiction works by George Bataille and Raymond Queneau. A comparative reading of those two authors is far from obvious in theory because their works are so remote from each other, from a thematic point of view as well as from a stylistic point of view. However, both authors are intent upon turning the novel, and literature in general, into a thought provoking place enabling them to face the fundamental problems of Man. It is for that reason that they address the nothingness of life, a source of anguish prone to provoke vertigo. In a first part, we will reflect upon the building of that experience of nothingness, by underlining that it derives from a frame of mind as varied as heterodox, mirroring the intellectual emulation that is a key feature of the friendship between Bataille and Queneau. In a second part, we will more specifically wonder about the interest of fiction writing to deal with the subject of nothingness, in particular in relation with philosophy. The last part focuses on the question of reading which enables to turn Nothingness inscribed in the texts into a real experience. Throughout this work, we thus show the uniqueness of a literary thinking in its problematic relation with philosophy.

Tout ce qui compte pour Giacometti c’est la « ressemblance ». Cette « ressemblance » n’est pour lui ni définissable ni « parfaite ». Elle est juste « une masse » qui n’est visible que dans un instant extrêmement tendu de la mise en mouvements continuels, altérants et interrogatifs, de la forme à la forme, de l’« être » au « non-être », du « connu » à l’« inconnu ». Elle se voue au défaut et à l’échec. À cet égard, cette « ressemblance » se lie essentiellement à l’« informe » de Bataille. Notre étude consiste en ce lien, originel, historique et esthétique, entre cette « ressemblance » et cet « informe ». Cependant, notre étude n’est pas d’une étude comparative : elle est plutôt une recherche afin de mieux appréhender cette « ressemblance » grâce à cet « informe ». Elle se limite à la période de 1927 à 1947 : une période à partir du jour où Giacometti découvre les signes de l’« informe » de Bataille, jusqu’à la date où l’artiste illustre Histoire de rats de l’écrivain et réalise Le Nez matérialisant merveilleusement l’instant fulgurant de la vérité qui se confond avec l’échec et le défaut. / All which counts for Giacometti it is the "resemblance". This "resemblance" is for him neither definable nor "completed". It’s just "a mass" which is visible only directly extremely tightened by the stake in continual movements, alternating and inquiring, from the shape to the shape, from the "being" to the "non-being", of the "known" to the "stranger". It dedicates itself to the defect and to the failure. In this respect, this "resemblance" is essentially bound in the "formless" of Bataille. Our study consists of this link, original, historic and aesthetic, between this "resemblance" and this "formless". However, our study is not of a comparative study: it is rather a research to dread better this "resemblance" thanks to this "formless". It limits itself to the period from 1927 till 1947: a period from the days when Giacometti discovers the sign of the "formless" of Bataille, until the time when the artist illustrates Story of rats of the writer and realizes The Nose realizing magnificently the lightning moment of the truth which becomes confused with the failure and the defect.

In the latter half of the 20th-century and into the 21st, William Burroughs, Samuel Delany, and bioartists such as Oron Catts, Orlan, and Stelarc have all attempted to create works which respond to the increasing biopoliticization of contemporary society. The biopolitics of today seek to regularize life and structure it according to the imperatives of economic thought, a process by which the human becomes the Foucauldian homo oeconomicus. This restricted logic of biopolitics desperately tries to cover the explosive excess of the world today, what Bataille calls general economy. The artists under consideration in this work attempt to uncover this state of excess. While they are typically seen as exploring fantastic realms of the transgressive or, in the case of bioartists, attempting to emulate science fiction, in fact it is their realism which provokes. These artists reveal the heterological body, that which cannot be contained or described by the biopolitical regime. In so doing, they rewrite our standards of taste and point the way to understandings of the human that have been otherwise unavailable to us. William Burroughs in Naked Lunch highlights the manipulability of affect in contemporary society through the reduction of the human to bare life. He uses the figure of flesh/meat as a way of depicting the heterogeneous body and to generate a counter-affect, or free-floating affect, which unlike typical affect, is not worked up into emotion. Samuel Delany, too, describes the heterogeneous or destabilized body in the heterotopia of his novel Dhalgren. While Burroughs is unable or unwilling to gesture towards the potentially radical implications of the heterogeneous body, Delany proposes a new model of community that rests upon the revelation of the heterogeneous body, a community which acts as one informed by an affirmative biopolitics. Bioart, a somewhat vexed genre of art, attempts to construct artworks that both utilize and critique new science and technology of the body. The life sciences are complicit in the rise of the biopolitical state and further the view of the human as constrained by its material substrate. Fetishistic bioart problematically reproduces a fascination with the life sciences and advanced technology. However, the bioart which I call sacred has a demystifying effect and attempts to use the knowledge gained by the life sciences to expand our understanding of the human, going beyond the bounds of that very knowledge itself. / English

[pt] O presente estudo constituiu-se como uma investigação de possíveis intercessões entre as experiências dadas pelo erotismo, a mística e a poesia, essa última entendida dentro do contexto grego de poiésis que extrapola os limites do gênero literário, caracterizando-se principalmente como experiência estética de uso consciente da língua. O direcionamento teórico principal foi dado pelo pensamento de Georges Bataille, para quem tanto o amor- paixão quanto a mística religiosa e a poesia são experiências limites de alteridade que revelam a existência de um movimento dialético (sem síntese) entre os interditos que fundam o corpo social e a transgressão dessas mesmas leis. Nosso estudo buscou explorar as intercessões entre as formas de erotismo que Bataille analisa - o erotismo dos corpos, dos corações e sagrado - e a poesia, que o autor menciona como uma quarta forma de erotismo sem desenvolver argumentação mais precisa. Desta forma, nossa hipótese é que possa ser aplicado à poesia, senão todas, algumas das principais características que Bataille aponta no erotismo, definido por ele como experiência em que o ser se põe em questão. A reflexão das questões propostas por Bataille exigiu que fossem abordadas as especificidades da experiência religiosa na contemporaneidade, e a discussão de alguns conceitos da ciência da religião, como por exemplo, uma definição de sagrado que pudesse ser aplicado não apenas a experiências religiosas institucionalizadas, algumas reflexões sobre o pensamento mítico-religioso e a compreensão do caráter primitivamente sagrado da linguagem e do mito. A partir da compreensão da importância do mito para o pensamento mágico-religioso e da constatação de que o mesmo constitui-se a linguagem apropriada para comunicação com as instâncias do sagrado, formulamos a hipótese que a poesia pudesse ser interpretada, em uma sociedade desencantada como a nossa, enquanto solução de continuidade para o mito, sendo ela intrinsecamente religiosa, no sentido em que propõe um salto para fora dos limites do interdito em direção às forças anímicas do sagrado, esse entendido no contexto batailliano. Tencionando clarificar hipóteses e argumentos, foi tomada para um estudo de caso a obra da poeta mineira Adélia Prado, onde foram apontadas e discutidas as relações entre erotismo, mística, palavra poética, sagrado e morte. / [en] The present study was constituted as an investigation of possible intercessions among the experiences given by the eroticism, mystic and poetry, understood in the Greek context of poiésis that extrapolates the limits of the literary gender, being characterized mainly as aesthetic experience of use conscious of language. The main theoretical approachly was given by Georges Bataille s thought, for who as much the love-passion as the religious mystic and poetry are limits experiences of otherlity that reveal the existence of a movement dialectic (without synthesis) among the injunctions that found the social body and the transgression of those same laws. Our study looked for explore the intercessions among the eroticism`s forms that Bataille analyzes - the eroticism of bodies, of hearts and sacred - and the poetry, that the author mentions as one Wednesday forms of eroticism without developing more necessary argument. Our hypothesis is that it can be applied to the poetry, or else all, some of the main characteristics that Bataille appears in the eroticism, defined for him as experience in that the being puts in subject. The reflection of the subjects proposed by Bataille demanded that the specificity`s of the religious experience were approached in the contemporanity, as well as the discussion of some concepts of the science of the religion, as for instance, a definition of sacred that it could not just be applied to institutionalized religious experiences, some reflections on the thought mythical-religious person and the understanding of the primitive character sacred of language and of myth. Starting from the understanding of the importance of the myth for the thought magic-religious person and of the verification that the same is constituted the appropriate language for communication with the instances of the sacred, we formulated the hypothesis the poetry to be interpreted, in a society disenchanted as ours, while continuity solution for the myth, being her religious, in the sense in that it proposes a jump outside of the limits of the injunction towards the psychic forces of the sacred, that understood in the context batailliano. Intending to clarify hypotheses and arguments, it was taken for a case study the work of the poet Adélia Prado, where they were pointed and discussed the relationships among eroticism, mystic, word poetic, sacred and death.

Tel qu’il a été formulé par Georges Bataille dans Documents, dans les premières décennies du XXe siècle, l’informe s’est avéré être un puissant moteur de réflexion. Il a fait naître des œuvres qui disent s’en inspirer, et motivé un âpre débat théorique sur le véritable sens à lui donner. Qu’est-ce que l’informe, en effet ? Cette catégorie complexe et paradoxale s’avère très fructueuse dans l’analyse des œuvres théoriques, plastiques et littéraires de la Renaissance qui s’intéressent à la naissance des formes. L’utilisation d’une notion anachronique permet de réunir dans un même ensemble les préoccupations concernant les origines de l’œuvre d’art, celles sur la bonne composition, ainsi que celles concernant la Matière et l’Être. Ce travail dégage ainsi ce qui serait une poétique de la forme en devenir, poétique se réclamant de la philosophie néo-aristotélicienne de l’époque mais opérant un élargissement d’horizons et une refonte conceptuelle très éloignés de la pensée antique. / From the early XXth century the Formless, as defined by Georges Bataille in Documents, has revealed itself to be a powerful tool for reflection. It has inspired art works and triggered an ongoing debate about its true meaning, for what is the formless exactly? In search for its essence, this category has proven to be of great value when analyzing theoretical, artistic and literary Renaissance works dealing with the birth of form. The anachronic notion of Formless permits an intertwining of questions regarding the origins of the piece of art, good composition, matter and being. Through this essay we will discuss the poetics of art in the making, so-called (neo)Aristotelian in the XVIth century – poetics in a constant and fluid definition of the Aristotelian meaning enlarged by non-Aristotelian concepts, and categories distant to those attributed to it in classical times.

Tudo inicia com o verbete de um dicionário não convencional. A revista Documents, na qual se publicava o Dictionnaire Critique, era editada pelo escritor francês Georges Bataille quando ele escreveu sobre o informe: um termo que \"serve para desclassificar\"; um vocábulo que não existe para dar significado a determinadas coisas, mas para instigar \"tarefas\"; uma noção antagônica a toda \"sobrecasaca matemática\"; uma disrupção ao academicismo \"que geralmente demanda que cada coisa tenha sua forma\". Esta dissertação fundamenta-se na acepção batailliana, destrinchando nuances, revisitando múltiplas leituras feitas a posteriori, buscando compreender o verbete em meio a todo conjunto do Dicionário Crítico, e, por fim, aceitando a diversidade e as contradições da rede de relações que Bataille instituía. Alicerçado nesse verbete acerca do informe, estabeleço uma operação crítica de observação do mundo, a qual irradia uma série de questões para além daquelas enfrentadas à época pelo grupo surrealista da Documents. Informes, no plural, apresenta um campo de diálogo entre trabalhos artísticos, projetos arquitetônicos, obras literárias. A crise do ideal de forma não é unívoca. O informe lança uma ilimitada multiplicidade de questões; nesta dissertação, apresentam-se algumas delas em um labirinto que põe em contato o Partially Buried Woodshed de Robert Smithson, o Tent Pile do Formlessfinder, a Endless House de Frederick Kiesler, o apartamento de A Espuma dos Dias, o Gutter Corner Splash e as espirais de Richard Serra, a crise da arte como ciência europeia por Edmund Husserl, os Sacchi de Alberto Burri, o vão livre do Masp e o pré-artesanato nordestino pela ótica de Lina Bo Bardi, a Torsione de Giovanni Anselmo somada a tantos outros trabalhos da dita Arte Povera, o Monumento a Bataille de Thomas Hirschhorn, o Merzbau de Kurt Schwitters, o Vortex do Raumlabor, o empilhar de telhas de Wang Shu, a entropia que se ausenta em O ateliê vermelho de Henri Matisse, o estúdio de Rémy Zaugg projetado pelo Herzog & de Meuron, a Mesa de Nelson Felix, o Fun Palace de Cedric Price, o Granby Four Streets do Assemble, os inacabados prisioneiros de Michelangelo. Essa polifonia consubstancia-se nos dezenove ensaios que se seguem. Tal como uma entrada de dicionário, cada texto é autossuficiente; entretanto, suas questões ricocheteiam ao longo da dissertação. Inspirado no Dictionnaire Critique e no livro Formless: A User\'s Guide, de Yve-Alain Bois e Rosalind Krauss, faço um emaranhado de heterogêneas rela- ções a partir de diferentes autores, artistas, arquitetos. Não há uma mesma unidade nem métrica para os ensaios: as estruturas textuais são diversas, os tamanhos são distintos, e sua leitura também não se faz exigente em ordem sequencial.. Há uma metalinguagem entre o informe e o (não)formato deste Informes. O que se intenta é o enfrentamento às convenções, ao status quo, ao senso comum. Uma busca deste mestrando para não ver o mundo como conjunto de formas, as quais obrigatoriamente devamos nos enquadrar. Afinal, já dizia Bataille, \"o universo é algo como uma aranha ou um escarro\". / Everything begins with an entry of an unconventional dictionary. The magazine Documents, in which the Dictionnaire Critique was published, was edited by the French writer Georges Bataille when he wrote about the formless: a term that \"serves to bring things down\"; a word that does not exist to give meaning to certain things, but to instigate \"tasks\"; an antagonistic notion to any \"mathematical frock coat\"; a disruption to academicism that \"generally requiring that each thing have its form\". This dissertation is based on the bataillian sense of the formless, unraveling nuances, revisiting multiple readings made a posteriori, seeking to understand the entry in the midst of all set the Critical Dictionary, and, finally, accepting diversity and contradictions of the network of relationships that Bataille instituted. From this entry on the formless, I establish a critical operation for observing the world, which radiates a number of issues beyond those that the Surrealist group faced at the time of Documents magazine. Formlesses, in plural, present a field of dialogue between artistic works, architectural projects, literary writings. The crisis of the ideal of form is not univocal. Formless launches unlimited and multiple questions, which, on this dissertation, present themselves in a labyrinth that put in contact the Partially Buried Woodshed by Robert Smithson, the Tent Pile by Formlessfinder, the Endless House by Frederick Kiesler, the apartment of L\'Écume des Jours, the Gutter Corner Splash and the spirals by Richard Serra, the crisis of art as a European science by Edmund Husserl, the Sacchi by Alberto Burri, the great span of Masp and the northeastern pre-crafts from the perspective of Lina Bo Bardi, the Torsione by Giovanni Anselmo together with many other of the Arte Povera, the Monument to Bataille by Thomas Hirschhorn, the Merzbau by Kurt Schwitters, the Vortex by Raumlabor, the stacking of tiles of Wang Shu, the absence of entropy in The Red Studio by Henri Matisse, the atelier of Rémy Zaugg designed by Herzog & de Meuron, the Mesa by Nelson Felix, the Fun Palace by Cedric Price, the Granby Four Streets by Assemble, the unfinished prisoners of Michelangelo. This polyphony is embodied on the following nineteen essays. Like a dictionary entry, each text is self-sufficient; however, their issues ricochet throughout the dissertation. Inspired by the Dictionnaire Critique and the book Formless: A User\'s Guide, of Yve-Alain Bois and Rosalind Krauss, I make a tangle of heterogeneous relationships from different authors, artists, architects. There is neither unity nor metric on the essays: the textual structures are diverse, their sizes are different, and it is not necessary to read them in a sequential order. There is a metalanguage between the formless and the (non)format of this Formlesses. What I attempt is to confront the conventions, the status quo, the common sense. A search of this graduate student for not to see the world as a set of forms, in which we must necessarily fit in. After all, as Bataille had already said, \"the universe is something like a spider or spit\".