Abstract: In the 1930s， Bataille， Caillois and Leiris founded the “Collège de Sociologie” in Paris， dedicated to the study of all possible manifestations of social existence-especially the sacred forms， thus reviving the Durkheim school’s discussion of the sacred society. By examining the theoretical practice of the Collège de Sociologie， this paper attempts to establish a genealogy of the sacred society， and on this basis， to consider the following questions: How has the connotation of the sacred changed from Durkheim to the Collège de Sociologie? What social reality does this change respond to? What is the significance and value of sacredness in modern society? This paper points out that on the one hand， the Collège de Sociologie has inherited and advanced Durkheim’s thinking on the sacred society； on the other hand， in response to the social and political crises， it has restored the ambiguous attributes of the sacred in a more dynamic way， making the sacred intervene in the creation and maintenance of social order in a more radical form. Among them， Bataille changes the single assumption of the sacred by distinguishing between “left sacredness” and “right sacredness” while emphasizing the radicalism and transgression of “left sacredness”， thus surpassing Durkheim’s relatively conservative political position. In contrast， Caillois seeks a dynamic balance between respect and transgression， transforming Batailles’ Dionysian spirit into Luciferian revolutionary heroism in order to maintain the lasting dynamics of the power of the sacred. Leiris breaks through the framework of the sacred-profane dichotomy with the sacrality of everyday life. They all emphasize the process of the sacred shifting from homogeneous collectives to heterogeneous individuals， in which the self can break the alienated and oppressive social order with its own will and sovereignty， so as to achieve true freedom and commonality and revitalize the social body.

Key words: Durkheim, Bataille, sacred society, social solidarity, community