The Inhuman. Reflections on Time. J can-Francois Lyotard. Translated by Geofirey Bennington and Rachel Bowlby l] g Polity Press. In this major study, now available in paperback, Lyotard develops his analysis of the phenomenon of postmodernity, and examines the philosophy of Kant. Against this notion of the inhuman, akin to what Lyotard years earlier had called the figural, is the inventiveness of.

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The Inhuman: Reflections on Time

Throughout his discussion he considers the close ibhuman problematic links between modernity, progress, and humanity, and the transition to postmodernity. The language game of human passions, qualities and faults c.

Roger McKeon New York: Thus he advocates the legitimation of knowledge by paralogy as a form of legitimation that would satisfy both the desire for justice and the desire for the unknown.

Lyotard’s response to the nihilism of representational theory is not to propose an “other” to it which he believes is impossiblebut to inscribe theory itself into the libidinal economy. Lyotard’s description of the transformations of the libidinal band is a theoretical fiction inuuman provides an account of how the world works through the interplay of intense, excited libidinal energies and the stable structures which exploit them and dampen their intensity.

In the libidinal philosophy Lyotard uses the idea of libidinal energy to describe events and the way they are interpreted or exploited, and he develops a philosophy of society and theory in terms of the economy of libidinal energies. As the bar slows, sometimes it invests this region, sometimes that.


The Inhuman: Reflections on Time by Jean-François Lyotard

Lyotard’s postmodern politics involves the attempt to lyotaed the political after the death of metanarratives such as Marxism and liberalism. Lyotard calls the way phrases are linked together in series, one after the other, the concatenation of phrases. A Survey of Modern Social Theory. Linking phrases, he says, is necessary but contingent in how it is done Oyotard Nevertheless, Lyotard judged phenomenology to be ultimately reactionary, unable to respond to the ways in which the economic relations of production produce given conscious states, that is, how subjectivity is founded in objectivity.

A Report on Knowledgehe proposes what he calls an extreme simplification of the “postmodern” as an ‘incredulity towards meta-narratives’. Des dispositifs pulsionnelsParis: Steuerman, Emilia, The Bounds of Reason: Lyotard has written extensively also on many contemporary artists of his choice: Postmodern Conditionxxiii—xxiv.

In response to these threats, Lyotard proposes that the public be lyotarf free access to memory and data banks. The book is divided into two parts: Lyotard describes his existence up until the Second World War as a ‘poetic, introspective and solitary way of thinking and living.

Jean-François Lyotard (1924—1998)

Julian Pefanis and Morgan Thomas Sydney: University College London Press, Geoffrey Bennington and Rachel Bowlby Cambridge: He rejects the idea of a master-discourse later called a metanarrative that is thought to provide the basis for judgement in all situations.

Mirror Sites View this site from another server: Having moved to teach at the new campus of Nanterre inLyotard participated in the events following March 22 and the tumult of May This is quite similar to what Deleuze and Guattari discuss in terms of organisms and and the body without organs in Anti-Oedipus two years earlier, and both texts are often read as encouraging these flows of energy, that is, the creation of the highest intensities, over forms of organization that tamp down these events.


Science and technology are prime candidates for this attempted hegemony, since they contribute to the growth of capital.

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. Lyotard produced an M.

luotard The end result of Lyotard’s work on Algeria and the disappointment at the failure of socialist revolution to take place led him to an abandonment of revolutionary socialism and traditional Marxism on the grounds that social reality is too complex to describe accurately with any master-discourse. 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.

This service is called labour. Therefore, the phrase event remains inhumah. This means giving up the idea of a single, law-like theoretical schema which could be applied to any situation in which judgment is required. I remember thinking it kind of comical how much emphasis Lyotard put on our responsibility to deal with the death of the sun, when there are so many things that could do our species lyktard much sooner.

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