When I was reading Bataille some time ago I couldn't really connect his work to the philosophical tradition, even though Derrida's Writing and Difference, had done so. I'd readDerrida's text many years ago, but it never occurrred to me to reconnect to Derrida's reading of Bataille when i was struggling with Bataille's text/.

In 'On the Sources and the Structure of Derrida's Radical Notion of Experience' Zeynep Direk helps us out by explicitly turning to Derrida's reading of Bataille. Direk says:

In "From Restricted to General Economy," Derrida interprets Bataille's relation to Hegel by putting the concept of experience at the center of his reading. He thereby articulates the difference between Hegel's concept of experience and Bataille's as the difference between a restricted economy and a general economy. In fact, Bataille can be said to follow a certain trend of Hegel criticism which asserts that "experience" is inexhaustible. The movement of experience in Hegel is the movement of Aufhebung: each "determination is negated and conserved in another determination which reveals the truth of the former" (WD, p. 275). Experience in Hegel's sense reveals itself in the final analysis as the "continuous linking up of the meaning to itself," the work of the constitution of meaning in which nothing is lost or wasted. Bataille detects here the reduction of experience to the "world of work"; the fundamental assumption of the exhaustibility of experience in absolute knowledge represents for him the victory of the slave. "The Aufhebung is included within the circle of absolute knowledge, never exceeds its closure, never suspends the totality of discourse, work, meaning, law, etc." (WD, p. 275). According to Eroticism, the world of work is a world of prohibitions. Hence the movement of Aufhebung is nothing else than "the circulation of prohibitions, history as the truth of prohibitions." As Bataille argues in Eroticism, desire would be unthinkable without law and prohibition (OC, VIII, p. 20). Derrida seems to argue that precisely because Bataille's concept of experience is a transgression (the affirmation of play as a rule, the potlatch of signs, waste of words in the gay affirmation of death, i.e., sacrifice and challenge), it is unthinkable without a fundamental relation to Hegel's concept of experience and hence to a restricted economy. Experience is transgressive when it is a linking of "the world of meaning to the meaning of non-meaning" (WD, p. 275). This transgression of desire towards the non-meaning or the non-philosophical implies not only that the Aufhebung remains prisoner to the restricted economy. If the circularity of absolute knowledge serves for the circuit of reproductive consumption, "we" in absolute knowledge still belong to natural, servile and vulgar consciousness. Nature remains in "us" as a second tissue, a second nature. The attempt to transgress this second nature, culture, is described by Derrida as an attempt at an opening – "the mortal opening of an eye" (WD, p. 276).