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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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.

Underlying any different there is a multiplicity of further differences; some of these will involve crossing the first divide, others will question the integrity of the groups that were originally postmoddrne. Here a politics, there a therapeutics, in both cases a laical theology, on top of the arbitrariness and the roaming of forces”. This becomes more crucial in Au juste: It might appear that the atomisation of human beings implied by the notion of the micronarrative and the language game suggests a postmoderhe of ethics.

He favoured the startling postmodene perplexing works of the high modernist avant-garde. Wikiquote has quotations related to: He later gave up the dream of becoming a writer when he finished writing wossen unsuccessful fictional novel at the age of Manfred Frank has put the Frankfurt School criticism best.

Our sensibility is incapable of coping with such sights, but our reason can assert the finitude of the presentation. Lyotard argues that this is the driving force behind postmodern science.

Jean-François Lyotard

Webarchive template wayback links CS1 maint: Ethical behaviour is about remaining alert precisely to the threat of this injustice, about paying attention to things in their particularity and not enclosing them within abstract conceptuality.

Lyotard saw postmodernism as a latent tendency within thought throughout time and not a narrowly limited historical period. Lyotard claims that this is due to libidinal energy.

Philosophy, Politics and the SublimeRoutledge,p.

Minuit,does not, indeed cannot, alleviate the often terse prose with which Lyotard develops his reasoning. Little narratives have now become the appropriate way for explaining social transformations and political problems.

Some objects are simply incapable of being brought neatly under concepts. 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. In more than one book, Lyotard promoted 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.


In Lyotard’s works, the term ‘language games’, sometimes also called ‘phrase regimens’, denotes the multiplicity of communities of meaning, the innumerable and incommensurable separate systems in which meanings are produced and rules for their circulation are created.

Lyotard’s paganism was also feminist because he argued that women, like paganism, are antirational and antiphilosophical.

From Wikipedia, the free encyclopedia. According to this metanarrative, the justification of science is related to wealth and education. With wisswn said, I must also observe that this work is of vital importance in a period when revisionism of all stripes attempts to rewrite, and often simply deny, the occurrence of historical and cultural events, i. Both terms draw lines that cannot be crossed and yet they mark the threshold of lyotxrd which is most valuable for the philosophy, that which is to be testified to and its proper concern.

From the postmodefne of view of deconstruction, Lyotard’s philosophy gives too much credit to illegitimate categories and groups. Lyotard’s other book was named The Confession of Augustine and was a study in the phenomenology of time. Lyotard is fascinated by this admission, from one of the philosophical architects of the Enlightenment, that the mind cannot always organise the world rationally.

Lyotard was a frequent writer on aesthetic matters. Manchester University Press,p.

Whenever we try to understand or even memorize: 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. The different and the sublime are negative terms that introduce a severe pessimism at the core of Lyotard’s philosophy.

For Lyotard, in Lessons on the Analytic of the Sublimebut drawing on his argument in The Differendthis is a good thing. The point is that any event ought to be able to be understood in terms of the justifications of this metanarrative; anything that happens can be understood and judged according to the discourse of human emancipation.

In it, he states: 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.


Das postmoderne Wissen

Years later, this led him into writing his book The Inhumanpublished inin which he illustrates a world where technology has taken over. The “sublime” is a term in aesthetics whose fortunes revived under postmodernism after a century or more of neglect. As metanarratives fade, qissen suffers a loss of faith in its search for truthand therefore must find other ways of legitimating its efforts. There are three major criticisms of Lyotard’s work. The meaning of a phrase—an event something happens –cannot be fixed by appealing to reality what actually happened.

However, there also can be no intensities or desires without structures, because there would be no dream of escaping the repressive structures if they do not exist. In them he found a demonstration of the limits of our conceptuality, a valuable lesson for anyone too imbued with Enlightenment confidence.

The Challenge of wiseen Postmodern Age p. 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. Kant stresses that if we are in actual danger, our feeling of anxiety is very different from that of a sublime feeling.

Jean-François Lyotard, Das postmoderne Wissen, , Personenregister

Wikimedia Commons has media related to Jean-Francois Lyotard. Either there were no gas chambers, in which case there lyotadr be no eyewitnesses to produce evidence, or wussen were gas chambers, in which case there would wisseb be no eyewitnesses to produce evidence, because they would be dead. The term “libidinal” coming from the term libido which is used to refer to the psychoanalytical desires of our deeper consciousness.

In other projects Wikimedia Commons Wikiquote. InLyotard became a member of Socialisme ou Barbariea French political organisation formed in around the inadequacy of the Trotskyist analysis to explain the new forms of domination in the Soviet Union.

University of Paris X DrE The body may be dwarfed by its power but our reason need not be.