: Differend: Phrases in Dispute (Theory and History of Literature) ( ): Jean-Francois Lyotard: Books. This original study examines Jean-François Lyotard’s philosophical concept of the differend and details its unexplored implications for literature. it provides a. Expressing the Inexpressible: Lyotard and the Differend Jacob M. Held Marquette University Department of Philosophy Coughlin Hall P.O. Box

Author: Gutilar Voodootaur
Country: Guinea-Bissau
Language: English (Spanish)
Genre: Science
Published (Last): 19 December 2014
Pages: 271
PDF File Size: 8.28 Mb
ePub File Size: 19.67 Mb
ISBN: 239-6-97924-762-6
Downloads: 20284
Price: Free* [*Free Regsitration Required]
Uploader: Zunos

According to the performativity criterion, society is seen as a system which must aim for efficient functioning, and this efficiency is a kind of terror which threatens to exclude inefficient elements. Columbia University Press, What sense of the phrase is meant? Geoff Bennington and Brian Massumi Manchester: This computerization of knowledge has not just sped up how knowledge is transferred, but what we think knowledge is, especially as the sciences are put almost wholly in service of supplying patents and know-how for corporations.

For Kant, this ability to judge, and to invent criteria, is mysterious, and there is little we can say about it.

Expressing the Inexpressible: Lyotard and the Differend | Jacob Held –

Let us take Australian Aborigines as an example. Representational theory is itself a libidinal dispositifand Lyotard accentuates the libidinal aspects of theory in order to combat its nihilistic tendencies. If one attempts to occupy the position of the victim one will always misrepresent that victim since one can never fully grasp the nature of th e injustice given its inexpressible nature.

Lyotard’s philosophy of language and justice is most fully developed through the concept of the differend, in the book of the same name. Other theorists such as Jean Baudrillard have also proposed aesthetic theories of postmodernism which differ from Lyotard’s understanding of postmodernism in the arts.

Lyotard presents us, rather, with a metaphysical system in which intensities and structures are both essential elements of the libidinal economy. This strategy works well within Lyotard’s philosophy but it is ultimately impotent in correcting a wrong that has been done. Lyotard describes his existence up until the Second World War as a ‘poetic, introspective and solitary way of thinking and living.

Faurisson concludes from this that there were no gas chambers. Law, Form, EventNew York: Lyotard expresses this nihilism in terms of what he calls “the Great zero. Adami, Arakawa, BurenParis: Author Information Ashley Woodward Email: This set of essays, most first given as lectures, are remarkable in their literary and philosophical quality, with each indirectly, as the subtitle suggests, taking up the problem lyotar temporality, that is, our openness to the unphraseable events given in a future worthy of the name.


Following to some extent philosophers of science Thomas Kuhn and Paul Feyerabend, Lyotard argues that the performativity criterion does not accurately capture the kind of knowledge developed in the sciences nor the way such knowledge develops. What is unjust, Lyotard kyotard, occur[s] if the pragmatics of lyotaed, that is, the possibility of continuing to play the game of the just, were excluded. In lyotadd end consensus often times leads to the neglect of minority positions.

No doubt, Lyotard was not the only one to see these changes coming, but his prescience is notable nonetheless. The Subject and the Inhuman Like many other prominent French thinkers of his generation such as Michel Foucault, Jacques Derrida and Gilles DeleuzeLyotard develops critiques of the subject and of humanism.

Jean-François Lyotard: “Le Différend,” Part One

This position addresses the inherent elitism of discursive libera tion and the ineffectual nature of this perceived liberation. Log In Sign Up. Lyotard’s main reason for rejecting pagani sm is that he himself recognizes that in order to adjudicate between competing c laims one requires a way to determine which statement is more justified than the others. In Kantian terms, we judge through the constitutive imagination. That is, there are many possible ways in which the instances may be situated in relation to each other.

He suggests that science may be undergoing a paradigm shift from deterministic performativity to the paralogy of instabilities. Other Internet Resources [Please contact the author with suggestions.

Against this notion of the inhuman, akin to what Lyotard years earlier had called the figural, is the inventiveness of another form of the inhuman, lyktard would get us beyond the human of humanism and its grand narratives. The stakes bound up with a gen re of discourse determine the linkings between phrases. Lyotard suggests science could go either way.


Phrase regimens fix the instances of the phrase universe within a concatenation; these regimens are syntactic types of phrases such as the cognitive, the descriptive, the prescriptive, the interrogative, the evaluative, and so on. For Lyotard, this is a question of both knowledge and power.

Wheth er or not this feeling is justifiable is another question. Ruthrof, Horst, ‘Differend and Agnostics: Rachel Bowlby and Jeanne Bouniort, ed. When he returned to France in the early fifties, Lyotard arrived in a nation that had allowed itself to forget the Holocaust and the fate of French Jews at the hands of the French collaborationists and had rewritten the story of the Occupation as one of brave resistance and victimhood.

Jean-François Lyotard: “Le Différend,” Part One | Art History Unstuffed

In the fifteen years between his first two books of philosophy, Lyotard devoted all his writing efforts to the cause of revolutionary politics. It is always possible for intensities to channel into a stable system, or to disrupt a system by destabilising it through intense investment.

Justification is a pr oblem Lyotard must address, and one for which his philosophy does account. Andreas Michel and Mark S. Knowledge in the form of an informational commodity indispensable to productive power is already, and will continue to be, a major—perhaps the major—stake in the worldwide dicferend for power.

But Lyotard argues, though, that ethics cannot be first philosophy, but is but one language game among others. There are many theories of postmodernism in the arts, literature, architecture, and other areas of cultural practise.

He positioned a chorus of multi-vocaled discourses against the voicelessness of the Jews during the Holocaust. For Lyotard, there is no possible society that is not open to the desire to exploit and hoard libidinal energy in the way the capitalist does. Lyoyard, Lyotard draws attention to the fact that reason tends to operate with structured systems of concepts which exclude the sensual and emotional, but that these exclusions can never be entirely maintained.