To understand Bataille’s notion of the gift, however, it is first necessary to see his conception of sacrifice and then how that relates to the gift. In a rational economy goods and production are either designated for meeting the general life needs of the populace or for the process of growth. All production then is designed with the future in mind, as part of a process of growth and expansion in which all objects are pre-ordained and understood as means towards the end, of the future telos of the economy. “The subject leaves its own domain and subordinates itself to the objects of the real order as soon as it becomes concerned for the future.” In the ritual destruction of material in the form of sacrifice, however, these goods are removed from that process, from that orientation towards a future telos. They are no longer seen as objects directed towards the use of the overall cultural system, but are seen in and of themselves, free of utilitarian domination.from a paper by David L.R. Kosalka
Symbolically, along with the object itself, the one who offers the sacrifice is seen as removed from the demands of utility and consequently as possibly a sovereign subject. Those who offer the sacrifice are not completely dominated by the needs of the system or the process, but, rather, can exist free of their constraints in the moment of the sacrifice.