Das postmoderne Wissen by Jean-Francois Lyotard, , available at Book Depository with free delivery worldwide. Das postmoderne Wissen. Ein Bericht. Jean-François Lyotard. Table of Contents. Is this table of contents incomplete? Click here to add the missing references. Das postmoderne Wissen by Jean-François Lyotard at – ISBN 10 : – ISBN – Passagen Verlag Ges.

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There are three major criticisms of Lyotard’s work.

Das postmoderne Wissen

Kant stresses that if we are in actual danger, our feeling of anxiety is very different from that of a sublime feeling. With this said, I must also observe that this work is of vital importance in a period when revisionism of all stripes attempts to rewrite, lyoatrd often simply deny, the occurrence of historical and cultural events, i.

The correct sense of a phrase cannot be wisseh by a reference to reality, since the referent itself does not fix sense, and reality itself is defined as the complex of competing senses attached to a referent. So, in putting forward a false argument against a rational consensus, Lyotard plays into the hands of the irrational forces that often give rise to injustice and differ ends.

In this book, Kant explains this mixture of anxiety and pleasure in the following terms: For Lyotard, in Lessons on the Analytic of the Sublimebut drawing on his argument in The Differendthis is a good thing.

The sublime is an aesthetic experience, not a practical feeling of personal danger. Lyotard argued that the pagan gods, loytard Platonic philosophy and monotheism, never claimed to have universal truth, but instead were better than humans because they were better at deceit and metamorphosis.

In more than one book, Lyotard wkssen what he called paganism and contrasted it with both the rejection of the pagan gods in Book II of Plato ‘s The Republic and the monotheism of Judaism. The Challenge of the Postmodern Age p.

Lyotard’s work continues to be important in politicsphilosophysociologyliteratureartand cultural studies. However, the act of being able to bridge the two and understand the claims of both parties, is the first step towards finding a solution. Lyotard claims that this is due to libidinal energy. He favoured the startling and perplexing works of the high modernist avant-garde. Following disputes with Cornelius Castoriadis inLyotard left Socialisme ou Barbarie for the newly formed splinter group Pouvoir Ouvrierbefore resigning from Pouvoir Ouvrier in turn in In the ‘dynamically’ sublime, the mind recoils at an object so immeasurably more powerful than we, whose weight, force, scale could crush us without the remotest hope of our being able to resist it.

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Adorno ‘s negative dialectics because he viewed them as seeking a “therapeutic resolution in the framework of a religion, here the religion of history. One of them being a biography, Signed, Malraux. Why should these differences be privileged over an endless division and reconstruction of groups? In the ‘mathematically’ sublime, an object strikes the mind in such a way that we find ourselves unable to take it in as a whole.

According to this metanarrative, the justification of science is related to wealth and education. The meaning of a phrase—an event something happens –cannot be fixed by appealing to reality what actually happened.

Lyotard argues that we have outgrown our needs for grand narratives due to the advancement of techniques and technologies since World War II. Little narratives have now become the appropriate way for explaining social transformations and political problems.

Lyotard was interested in the aesthetic views of society that Malraux shared. Lyotard was impressed by the importance of childhood in human life, [37] which he saw as providing the opportunity of creativity, as opposed to the settled hubris of maturity. One must bear witness to the ‘differend. Blackwell Publishers Inc, Print. Lyotard develops this view of language by defining “reality” in an original way, as a complex of possible senses attached to a referent through a name.

It achieved great success, but was also the last of Lyotard’s writings on this particular topic where he really went against the views of Karl Marx. Lyotard saw postmodernism as a latent tendency within thought throughout time and not a narrowly limited historical period. Faurisson will only accept proof of the existence of gas chambers from eyewitnesses who were themselves victims of the gas chambers. I can conclude only by suggesting that this work, despite the formidable difficulties inherent to its carefully articulated arguments, offers readers a rich formulation of precise questions for and about the current period of critical transition and re-opening in philosophy, ethics and aesthetics.


It is a performative contradiction to give an account that appeals to our reason on behalf of a difference that is supposed to elude it. A sublime is the conjunction of two opposed feelings, which makes it harder for us to see the injustice of it, or a solution to it. Figures of Postwar Philosophy.

University of Minnesota PressPrint. Minuit,does not, indeed cannot, alleviate the often terse prose with which Lyotard develops his reasoning. The “sublime” is a term in aesthetics whose fortunes revived under postmodernism after a century or more of neglect. In them he found a demonstration of the limits of our conceptuality, a valuable lesson for anyone too imbued with Enlightenment confidence.

That is, the story of how the human race has set itself free that brings together 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.

Jean-François Lyotard, Das postmoderne Wissen, , Personenregister

Lyotard argues that one day, in order for knowledge to be considered useful, it will have to be converted into computerized data. Lyotard’s other book was named The Confession of Augustine postmpderne was a study in the phenomenology of time.

From a Nietzschean and Deleuzian point of view James WilliamsLyotard’s postmodern philosophy took a turn toward a destructive modern nihilism that his early work avoids.

There are two alternatives, either there were gas chambers or there were not, which lead to the same conclusion: This presents a double bind. In it, he states: It refers to the experience of pleasurable anxiety that we experience when confronting wild and threatening sights like, for example, a massive craggy mountain, black against the sky, looming terrifyingly in our vision.