Jean-François Lyotard Translated by Georges Van den Abbeele. The Differend. “ This work is of vital importance in a period when revisionism of all stripes. Expressing the Inexpressible: Lyotard and the Differend Jacob M. Held Marquette University Department of Philosophy Coughlin Hall P.O. Box Jean-François Lyotard in Continental Philosophy. (categorize this paper) Shifting the Ground of the Moral Domain in Lyotard’s Le Ophir –
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Lyotard argues that this is in fact what takes place in difgerend research, despite the imposition of the performativity criterion of legitimation. Rather, it will be an ongoing process of learning updated technical information that will be essential for their functioning in their respective professions.
Jean Francois Lyotard The Differend Phrases In Dispute
In Lyotard’s postmodern philosophy, the fragmentation of language games also means the social subject fragments and seems to dissolve. Lyotard writes that the developments in postmodernity he is dealing with have been largely concerned with language: If this tge the case, and it is also the case that there is no overriding discourse in which all genres can communicate, then there are facts, feelings, or concerns which remain unexpressed and inexpr essible. It may differrnd the case that the only evidence for the claim to land rights that the Aborigines have will not be admissible as evidence in the court of government law though it is perfectly acceptable in tribal law.
A grand narrative is requ ired if one is to attempt to solve the ills of the world and not merely recogniz e that they in fact exist, or simply bear witness to them. The figural is what exceeds rational representation; it appeals to sensual experience, emotions and desires.
Therefore, one los es the ability to link onto the current discourse in a way that is meaningful an d expresses the injustice that has occurred. For Lyotard, this fact has a deep political import, since politics claims to be based on accurate representations of reality. Lyotard develops a complex set of figures to rifferend how this process takes place. Because of the radical 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 dufferend the other, thus deepening the wrong.
Representational theory is itself a libidinal dispositifand Lyotard accentuates the libidinal aspects of theory in order to combat its nihilistic tendencies.
Lyotard describes the wholly impersonal as well as the personal in terms of feelings and desires, and paints a picture of the world that moves and is moved in the ways that feelings move people. Sign in to use this feature. In the earlier phase of his work, art is celebrated for its figural and libidinal aspects that oppose and deregulate systems of discourse and rational thought. Steuerman, Emilia, The Bounds of Reason: For Lyotard semiotics is a prime example of representational nihilism, because the definition of the sign is that it replaces something negating that which it replaces.
Firstly, postmodernism is said to be the avant-garde movement always at work within modernism itself. Lyotard’s philosophy exhibits many of the major themes common to post-structuralist and postmodernist thought.
Jean-François Lyotard: “The Différend,” Part Three | Art History Unstuffed
But doing this without the ability of communication is difficult, if not impossible. It is the singularity of the event that disrupts history and forces a recognition that we are looking back on something that has already happened but that also cannot yet be explained.
Instead of the recently popular or “modern” models of society, Lyotard argues that even as the status of knowledge has changed in postmodernity, so has the nature of the social bond, particularly as it is evident in society’s institutions of knowledge. Lyotard’s response to the nihilism of structure takes place through the concept of dissimulation, which suggests that libidinal energy must work within structures.
If one takes Lyotard’s second solution, the proliferation of idioms, seri ously then one is to attempt to try and express that which is by definition inex pressible. If one takes his notion of dofferend wit ness seriously, then his project is a failure. For, as Lyotard suggests, any politics, as it adjudicates among different positions So what about simply bearing witness to the diffe rend?
What, then, is the alternative? Lyotard insists that phrase regimens are heterogenous and incommensurable. Lyotard asserts that a justice of multiplicities requires a multiplicity of justices. That is, there are many possible ways in which the instances may be situated in relation to each other.
Many of these facts are facts of oppress lyotafd. As opposed to negating the possibility of utilizing this power Lyotard must provide an account of how didferend ction can be rational and just, even in light of the fact that it necessarily cr eates differends and further violence.
Lyotard develops a critical but nuanced approach towards theory, politics and economics within the terms of the libidinal philosophy. One is, therefore, to find idioms through which one can phrase the wrong si gnified by the differend in the dominant discourse. Libidinal Economy is an unusual and difficult work, and encompasses a complex set of theories concerning politics, economics, theory, academic ylotard, and readings of Marx and Freud.
So the orig inal injustice is a case of the differend. This is particularly evident in what Lyotard calls “postmodern science” kyotard the search for instabilities [see Science and Technology]. Who will determine which channels or data are forbidden? Difference corresponds to figure, and the distinction between discourse and figure itself is said to be one of difference rather than opposition.
Doing this requires that a particular discourse be dominant.
In time the band begins to slow and cool, and forms what Lyotard calls “the disjunctive bar. Since Descartes, the dominant model of rational thought in Western philosophy has been that of the tbe subject representing the objective world to its self.
dirferend This book is, by Lyotard’s own estimation, both his most philosophical and most important. Here he analyses how injustices take place in the context of language.