The Inhuman. Reﬂections on Time. J can-Francois Lyotard. Translated by Geoﬁrey Bennington and Rachel Bowlby l] g Polity Press. Jean-François Lyotard was a French philosopher, sociologist, and literary theorist . . Years later, this led him into writing his book The Inhuman, published in. In this major study, now available in paperback, Lyotard develops his analysis of the phenomenon of postmodernity, and examines the philosophy of Kant.
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Lyotard, Jean-François | Internet Encyclopedia of Philosophy
He develops this view of language by appealing to Saul Kripke’s concept of the proper name as a “rigid designator” and by defining “reality” in an original way.
It was during the industrial revolution, Lyotard suggests, that knowledge entered into the economic equation and became a force for inhumaj, but it is in postmodernity that knowledge is becoming the central force for production.
lyorard Justice demands a witnessing and a remembering of the fact that there is a differend. In a wide-ranging discussion the author examines the philosophy of Kant, Heidegger, Adorno, and Many discoveries are not found to have a use until quite some time after they are made; therefore they seem to be of little value by the performativity criterion.
Jean-François Lyotard (1924—1998)
Aug 28, Jen rated it it was ok Recommends it for: Lyotard admits that this description of everything in libidinal terms is a “theoretical fiction,” merely a way of speaking which gives inhumn useful terms for theorizing about what happens in the world.
Discours, figureParis: The technical and technological changes over the last few decades – as well as the development of capitalism – have caused the production of knowledge to become increasingly influenced by a technological model. University of Minnesota Press, Print.
He is fiercely critical of many of the ‘universalist’ claims of the Enlightenmentand several of his works serve lhotard undermine the fundamental principles that generate these broad lyotar.
In this important new study he develops his analysis of the phenomenon of postmodernity. That is, the story of how the human race has set itself free that brings ,yotard the language game of science, the language game of human historical conflicts and the language game of human qualities into the overall justification of the steady development of the human race in terms of wealth and moral well-being.
Instead, Lyotard suggests that paganism is the most appropriate response to the desire for justice. What is unjust, Lyotard avers, occur[s] if the pragmatics of obligation, that is, the possibility of continuing to play the game of the just, were excluded. Science Logic and Mathematics. The Marxist metanarrative gives science a role in the emancipation of humanity.
Thirdly, every utterance should be thought of as a “move” in a game. Rachel Bowlby and Jeanne Bouniort, ed. This power of disturbance is related to the feeling of the sublime, and it is an indication of the differend. On the other hand, capitalism tends to hoard up libidinal energy into structured and regulated systems, restricting its flow. He is well-known for his articulation of postmodernism after the late s and the analysis of the impact of postmodernity on the human condition.
Modern art, however, presents the fact that there is an unpresentable, while postmodern art attempts to present the unpresentable. Edinburgh University Press, According to his La Condition postmoderne: Diacritics, 14 3special issue on Lyotard.
Yet, like Julia Kristeva —who developed in well-known articles leading to The Revolution in Poetic Language the distinction between the semiotic the libidinal disruptiveness of bodily motility and the symbolic the structured grammar whose extreme form is mathematics that together make language possible, Lyotard was interested in what escapes discourse but yet needs it to exist, just as there is no pure semiotic or symbolic language for Kristeva.
Lyotard calls the change that has taken place in the status of knowledge due to the rise of the performativity criterion the mercantilization of knowledge.
This takes place through the deictic terms in language such as here, now, I, you, this which gain meaning by referring to temporal and spatial specificities in the world of the language-user. It might appear that the atomisation of human beings implied by the notion of the micronarrative and the language game suggests a collapse of ethics. Lyotard argues that this is in fact what takes place in scientific research, despite the imposition of the performativity criterion of legitimation.
Lyotard argues that we have outgrown our needs for grand narratives due to the advancement of techniques and technologies since World War II. University of Chicago Press,p.
Lyotard rejects phenomenology’s attempt to find a third way between subjectivism and objectivism, and asserts Marxism’s superiority in viewing subjectivity as already contained in objectivity.
Steuerman, Emilia, The Bounds of Reason: Lyotard’s work is characterised by a persistent opposition to universalsmeta-narrativesand generality. Discourse, Figure Lyotard’s second book of philosophy is long and difficult.
Affects are structured and interpreted in systems made up of dispositifslibidinal dispositions or set-ups, and society is composed of multitudes of different dispositions that compete to exploit the energies of lyotars events. Libidinal Economy begins with the figure of a body ambivalently sexedbeing cut open and spread out to form a flat, band-like surface.
Jean François Lyotard
In Discours, figurevisual arts lyotxrd associated with the figural and the process of seeing. This concern inuman difference, multiplicity and pluralism is related to Lyotard’s basic commitment to an ontology of singular events: For Lyotard the subject as traditionally understood in philosophy acts as a central point for the organisation of knowledge, eliminating difference and disorderly elements.
Blackwell Publishers Inc, Print. This work-in-progress was published posthumously in the same year of Lyotard’s death.