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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Just Gaming66—7. Postmodern Condition5 One need only see the decimation of the U. Sign in to use this feature. But new phrases regimens will need to be invented, new gestures or ways of existing together will have inhuuman be found, to get around this incommensurability. We must identify differends as best we can – sometimes, no more than vague feelings attest to the existence of a differend.

A Survey of Modern Social Theory. Phenomenology Lyotard’s first book, published inis a short introduction to and examination of phenomenology.

He privileges art as the realm which is best able to provide testimony to differends through its sublime effects [see Reason and Representation; Politics; Art and Aesthetics]. Furthermore, he does not see the subject as a transcendent and immutable entity, but as produced by wider social and political forces. He proceeds to deconstruct this opposition, however, and attempts to show that discourse and figure are mutually implicated.

Jean François Lyotard (Stanford Encyclopedia of Philosophy)

It is always possible for intensities to channel into a stable system, or to disrupt a system by destabilising it through intense investment. The name acts as a point which links the referent and the many senses which may be attached to it.


Slow, heady, cumbersome, and not entirely pleasant. Lyotard deals inhumn these common themes in a highly original way, and his work exceeds many popular conceptions of postmodernism in ihuman depth, imagination, and rigor. This is the overarching theme of the book, which also takes up the crisis of legitimation in the sciences, which often must use extra-scientific narratives to attempt to place themselves above other kinds of narration the arts, novels, philosophy, and so forth as the final arbiter of truth, and hence is one of the last metanarratives of modernity.

Only with continual phrases, linked to the initial phrase, does the initial ambiguity become clearer, but of course, with these newer phrases, further ambiguities may take place, since they face the same problems as the initial phrase.

What is at stake in the genre of comedy, for example, is to be humorous, to make people laugh. The victim may not be believed, may be thought to be mad, or not be understood.

The Inhuman: Reflections on Time | Continental Philosophy | General Philosophy | Subjects | Wiley

Because of the inhumman incommensurability of phrase regimes in the case of a differend, any “resolution” would only assert the legitimacy of one phrase regime at the cost of silencing the other, thus deepening the wrong. For Lyotard, libidinal energy can be used as a “theoretical fiction” to describe the transformations that take place in society.

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Towards a Postmodern Philosophy Cambridge: The libidinal philosophy begins Lyotard’s general commitment to an ontology of events, which also underlies his later postmodern philosophy. Antony Hudek and Mary Lydon Minneapolis: Hence, we have a case of a wrong which cannot be injuman as a wrong; a differend.


Can Thought go on without a Body?

Jean-François Lyotard

What sense of the phrase is inhukan There are two alternatives, either there were gas chambers or there were not, which lead to the same conclusion: Dissimulation is a concept that allows us to see the elements of the libidinal economy as duplicitous. Scientific knowledge is legitimated by certain scientific criteria – the repeatability of experiments, etc.

In the near future, he predicts, education will no longer be given “en bloc” to people in their youth as a preparation for life. For this reason, both books will be critiqued as being irresponsibly anarchist. But the task of justice, he claims, is not to let the Nazis or their modern apologists claim a relativism of different discourses. University of Paris B. He argues against the possibility of justifying the narratives that bring together disciplines and social practices, such as science and culture; “the narratives we tell to justify a single set of laws and stakes inuhman inherently unjust.

But universals are impermissible in a world that has lost faith in metanarratives, and so it would seem that ethics is impossible. Philosophy for Children as the Wind of Thinking.

I am usually a speed-reader, so this was beyond annoying to me.