Jean-François Lyotard - Knowledge (XXG)

1300:(1983), which develop a postmodern theory of justice. It might appear that the atomization of human beings implied by the notion of the micronarrative and the language game suggests a collapse of ethics. It has often been thought that universality is a condition for something to be a properly ethical statement: "thou shalt not steal" is an ethical statement in a way that "thou shalt not steal from Margaret" is not. The latter is too particular to be an ethical statement (what's so special about Margaret?); it is only ethical if it rests on a universal statement ("thou shalt not steal from anyone"). But universals are impermissible in a world that has lost faith in metanarratives, and so it would seem that ethics is impossible. Justice and injustice can only be terms within language games, and the universality of ethics is out of the window. Lyotard argues that notions of justice and injustice do in fact remain in postmodernism. The new definition of injustice is indeed to use the language rules from one "phrase regimen" and apply them to another. Ethical behavior 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. One must bear witness to the "differend". In a differend, there is a conflict between two parties that cannot be solved in a just manner. 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. 1343:'s views on the separation of Understanding, Judgment, and Reason, Lyotard identifies the moment in which language fails as the differend, and explains it as follows: "...the unstable state and instant of language wherein something which must be able to be put into phrases cannot yet be… the human beings who thought they could use language as an instrument of communication, learn through the feeling of pain which accompanies silence (and of pleasure which accompanies the invention of a new idiom)". Lyotard undermines the common view that the meanings of phrases can be determined by what they refer to (the referent). The meaning of a phrase—an event (something happens)--cannot be fixed by appealing to reality (what actually happened). 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. The correct sense of a phrase cannot be determined 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. Therefore, the phrase event remains indeterminate. 1472:). In this book, Kant explains this mixture of anxiety and pleasure in the following terms: there are two kinds of "sublime" experience. In the "mathematically" sublime, an object strikes the mind in such a way that people find themselves unable to take it in as a whole. More precisely, they experience a clash between their reason (which tells them that all objects are finite) and the imagination (the aspect of the mind that governs perception, and which sees an object incalculably larger than themselves, and feels infinite). In the "dynamically" sublime, the mind recoils at an object so immeasurably more powerful than the individual, whose weight, force, scale could crush a person without the remotest hope of being able to resist it. (Kant stresses that if a person is in 1322:, condemns pagans for their shape-shifting and deceitful gods, antithetical to universal truth. Lyotard prefers a mirror image of Plato's critique, vindicating the pagans as Plato sees them. A new paganism would revolt against a Greek masculinist, such as that of Plato. The revolt would be led by women, for woman is antirational and anti-philosophical (at least as Plato understands what it is to be philosophical). Woman, as "the little girl", is "the antonym of the adult male questioner" and would serve as a release from the mental illness evident in Platonic philosophy, in Judaism and in the American, French and Russian revolutions. 1363:

no eyewitnesses to produce evidence, because they would be dead. Since Faurisson will accept no evidence for the existence of gas chambers, except the testimony of actual victims, he will conclude from both possibilities (gas chambers existed and gas chambers did not exist) that gas chambers did not exist. This presents a double bind. There are two alternatives, either there were gas chambers or there were not, which lead to the same conclusion: there were no gas chambers (and no final solution). The case is a differend because the harm done to the victims cannot be presented in the standard of judgment upheld by Faurisson.

1005:), and painting (Italian Quattrocento; Paul Cézanne, Paul Klee; Jackson Pollock). The focus shifts from phenomenology to an engagement with psychoanalysis, in order to make the form of the book work differently to the usual expectations for an academic text of the time and to disorientate the reader. Its reception has been delayed in the Anglophone world, missing the importance Lyotard attributed to it, considering it one of his three 'real books' and the principal reference for his discussion of the 'figural' and its tri-part presentation (figure-image; figure-form; figure-matrix). 1731:. Even George Van Den Abbeele's excellent translation, complete with a glossary of French terms not available in the original text (Paris: Minuit, 1983), does not, indeed cannot, alleviate the often terse prose with which Lyotard develops his reasoning. 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, and often simply deny, the occurrence of historical and cultural events, i.e. in attempting to reconstruct "reality" in the convenient names of "truth" and " 1735:" … This overview must leave unexplored the broad philosophical bases from which Lyotard draws support, as well as important questions that he raises regarding history, justice and critical judgement. 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. 1126:

no intensities or desires without structures, because there would be no dream of escaping the repressive structures if they do not exist. "Libidinal energy comes from this disruptive intervention of external events within structures that seek order and self-containment." This was the first of Lyotard's writings that had really criticized a Marxist view. It achieved great success, but was also the last of Lyotard's writings on this particular topic where he really opposed the views of

1304:"I would like to call a differend the case where the plaintiff is divested of the means to argue and becomes for that reason a victim. If the addressor, the addressee, and the sense of the testimony are neutralized, everything takes place as if there were no damages. A case of differend between two parties takes place when the regulation of the conflict that opposes them is done in the idiom of one of the parties while the wrong suffered by the other is not signified in that idiom." 46: 1451:. The "sublime" is a term in aesthetics whose fortunes revived under postmodernism after a century or more of neglect. It refers to the experience of pleasurable anxiety that people experience when confronting wild and threatening sights like, for example, a massive craggy mountain, black against the sky, looming terrifyingly. A sublime is the conjunction of two opposed feelings, which makes it harder to see the injustice of it, or a solution to it. 1581:, in a wide-ranging debate. Time and memory, the sublime and the avant-garde, and the link between aesthetics and politics are all topics Lyotard addresses in the book. In his study he analyzes the close but problematic ties between modernity, development, and humanity, as well as the shift to postmodernity. The job of literature, philosophy, and the arts, according to Lyotard, is to give witness to and explain this arduous shift. 790: 1693:

position to testify to that injustice, rather than put forward a just and rational resolution. In turn, these criticisms have been met with responses arguing that Frank misreads Lyotard's work, for example, failing to recognize the role of the sublime, as well as failing to see that Lyotard wants to go beyond the monopoly of the cognitive, argumentative genre, in order to give other genres a right to exist as well.

1499:, this is a good thing. Such generalities as "concepts" fail to pay proper attention to the particularity of things. What happens in the sublime is a crisis where a person realizes the inadequacy of the imagination and reason to each other. What people are witnessing, says Lyotard, is actually the differend; the straining of the mind at the edges of itself and at the edges of its conceptuality. 1593:"human" would fall away if the human species began living an extra-planetary existence. Lyotard's opinion on this remained divided: on the one hand, he criticized the dehumanizing effects of modern technology that can already be observed today; on the other hand, he saw in them the chance to open up a space of possibilities, since they do not fix the human being to one image. 1171:). He argues against the possibility of justifying the narratives that bring together disciplines and social practices, such as science and culture; according to James Williams, for Lyotard "the narratives we tell to justify a single set of laws and stakes are inherently unjust." Lyotard further claims "even under fascism, politics is a matter of opinions and hence values." A 1277:. 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. For example, for any new social, political or scientific revolution, people could ask themselves the question, "Is this revolution a step towards the greater 1481:

know it is a mountain but they cannot take the whole thing into their perception. Human sensibility is incapable of coping with such sights, but reason can assert the finitude of the presentation. With the dynamically sublime, the sense of physical danger should prompt an awareness that humans are not just physical material beings, but moral and (in Kant's terms)

559:. He studied for the agrégation at the Sorbonne alongside fellow students Gilles Deleuze, Francois Châtelet and Michel Butor; in 1949 whilst waiting to retake the oral examination, he left Paris to teach at l’École militaire préparatoire d’Autun. Having gained the agrégation in 1950, Lyotard took up a position teaching philosophy at the Lycée d'Aumale (now 6093: 1709:

testified to and its proper concern. It is not possible repetitively to lend an ear to the sublime without falling into despair due to its fleeting nature. Whenever someone tries to understand or even memorize the activity of testimony through the sublime, it can only be as something that has now dissipated and eludes capture.

1648:(The Hyphen: Between Judaism and Christianity, 1999) together with 'On a Hyphen' and responses and correspondence with Eberhard Gruber. In France it was also collected in the posthumously published collection "Misère de la philosophie" (The Poverty of Philosophy, no English translation available) edited by Dolorès Lyotard. 1677:

of view of deconstruction, Lyotard's philosophy gives too much credit to illegitimate categories and groups. Underlying any differend 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 separated.

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within or against which the question of a new ‘history of exhibition’ now itself arises." In 2023 a display about the exhibition was held at the Centre Georges Pompidou, including examples of some of the works included, a selection of films shown at the original accompanying ciné immatériaux programme, and a

516:, and a writer. He later gave up the dream of becoming a writer when he finished writing an unsuccessful fictional novel at the age of 15. Ultimately, Lyotard described the realization that he would not become any of these occupations because of "fate", as he describes in his intellectual biography called 1811:(1984), which I spent nine years elaborating and writing, remains a sketch, whose master I have not been. And in this sense, I can without lying plead limited responsibility. That is to say: a reader cannot incorrectly locate in a piece of writing an aspect which, according to me, is not at all there." 1687:

criticism best. It attacks Lyotard's search for division over consensus on the grounds that it involves a philosophical mistake with serious political and social repercussions. Lyotard has failed to notice that an underlying condition for consensus is also a condition for the successful communication

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was the largest exhibition held at the Centre Georges Pompidou. The exhibition was framed in a pre-1989 context that predicted globalization to be a melancholy foreshadowing of contemporary art's shifting function in the era of increasing transnational exchange, and as a turning point in a history of

891:, reconciliatory (...) in the one and in the other the relationship of the economic with meaning is blocked in the category of representation (...) Here a politics, there a therapeutics, in both cases a laical theology, on top of the arbitrariness and the roaming of forces". Consequently, he rejected 1692:

to give an account that appeals to reason on behalf of a difference that is supposed to elude it. 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. Worse, he is then only in a

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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

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and genres of discourse. Why should these differences be privileged over an endless division and reconstruction of groups? In concentrating on specific differences, Lyotard's thought becomes overly dependent on differences; between categories that are given as fixed and well defined. From the point

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from eyewitnesses who were themselves victims of the gas chambers. However, any such eyewitnesses are dead and are not able to testify. Either there were no gas chambers, in which case there would be no eyewitnesses to produce evidence, or there were gas chambers, in which case there would still be

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and everyone had their own perspective and story. People have become alert to difference, diversity, the incompatibility of human aspirations, beliefs, and desires, and for that reason postmodernity is characterized by an abundance of micronarratives. For this concept, Lyotard draws from the notion

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has been called an achievement in attempting to live with the rejection of all religious and moral principles through an undermining of the structures associated with it. Structures conceal libidinal intensities while intense feelings and desires stave off set structures. However, there also can be

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says this about the exhibition: "We might imagine Les Immatériaux as an extravagant staging of a peculiar moment in the role of information in the history of aesthetics after so-called ‘modernism’, yet before the ‘contemporary’ configuration of biennials that was already taking shape in the 1990s,

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What is deeply unsettling about the mathematically sublime is that the mental faculties that present visual perceptions to the mind are inadequate to the concept corresponding to it; in other words, what people are able to make themselves see cannot fully match up to what they know is there. They

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that his early work avoids. The different and the sublime are negative terms that introduce a severe pessimism at the core of Lyotard's philosophy. Both terms draw lines that cannot be crossed and yet they mark the threshold of that which is most valuable for the philosophy, that which is to be

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thought experiment that would take place in 4.5 billion years, at the time of the explosion of the sun. Should the human species put itself in the position to live on without Earth, and if so what would then remain of "humanity"? Everything that is of importance for the determination of what is

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Lyotard rejected classical humanism mainly because he paradoxically assumes that the humane is something that every person has inherently from birth but can only be realized through education. Lyotard essentially asks if humanity is so inherent to all humans, can it only be gained by undergoing

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as a latent tendency within thought throughout time and not a narrowly limited historical period. He favored the startling and perplexing works of the high modernist avant-garde. In them he found a demonstration of the limits of human conceptuality, a valuable lesson for anyone too imbued with

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under the pseudonym François Laborde. Returning to Paris in 1959 Lyotard taught first at the Sorbonne, then moving to its recently created Nanterre campus in 1966. In 1970, Lyotard began teaching in the Philosophy department of the Experimental University Centre, Vincennes, which became the

597:, in the academic year 1970-71; it remained his academic home in France until 1987. He married his first wife, Andrée May, in 1948 with whom he had two children, Corinne and Laurence, and later married for a second time in 1993 to Dolores Djidzek, the mother of his son David (born in 1986). 1640:, an authoritative right of possession. Because parental influences affect the new-born before it has the linguistic skill even to articulate them, let alone oppose them, Lyotard considered that "We are born from others but also to others, given over defenseless to them. Subject to their 1358:. Faurisson argued that "the Nazi genocide of 6 million Jewish people was a hoax and a swindle, rather than a historical fact" and that "he was one of the courageous few willing to expose this wicked conspiracy". Faurisson will only accept proof of the existence of 1028:

perspective, in which art had to think of itself as a materialization of the mind. He believed it was "more a tool to expose often unseen tensions, shifts, and complications in philosophical thinking and its relations with society--a way of helping it depart from

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because he viewed them as seeking a "therapeutic resolution in the framework of a religion, here the religion of history." In Lyotard's "libidinal economics" he aimed at "discovering and describing different social modes of investment of libidinal intensities".

1115:, he offers a critique of Marx's idea of "false consciousness" and claims that the 19th-century working class enjoyed being a part of the industrialization process. Lyotard claims that this was due to libidinal energy—the term "libidinal" coming from the term 1488:

Lyotard is fascinated by this admission, from one of the philosophical architects of the Enlightenment, that the mind cannot always organize the world rationally. Some objects are simply incapable of being brought neatly under concepts. For Lyotard, in

1213:(1979), he proposes what he calls an extreme simplification of the "postmodern" as an 'incredulity towards meta-narratives'. These meta-narratives—sometimes 'grand narratives'—are grand, large-scale theories and philosophies of the world, such as the 5892: 1612:. This is a collection of essays on works by key figures from literature, politics and psychoanalysis: James Joyce; Franz Kafka; Hannah Arendt; Jean-Paul Sartre; Paul Valéry; Sigmund Freud are the vehicles for a meditation on the speechless 1624:, the infancy of thought: that which resists development, whether human, capitalist or technological. As Lyotard writes in the chapter 'Voices: Freud': "Writing has a debt of affect which it despairs of ever being able to pay off." 1245:

of meaning, the innumerable and incommensurable separate systems in which meanings are produced and rules for their circulation are created. This involves, for example, an incredulity towards the metanarrative of

6228: 729:, Paris, serving as its second Director in 1985. Lyotard frequently lectured outside France as visiting professor at universities around the world. From 1974, these included trans-Atlantic visits, including: 1476:

danger, their feeling of anxiety is very different from that of a sublime feeling. The sublime is an aesthetic experience, not a practical feeling of personal danger.) This explains the feeling of anxiety.

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from within the left, including the dominance of bureaucracy within the French Communist Party and its adherence to the dictats of the Soviet Union. His writings in this period are mostly concerned with

1800:, he writes about a Lyotard, who is given the name "Jef" in the novel, saying that he was the only person with whom he could open up about his homosexuality: "I do not understand Jef, but I need him." 2890:

Lyotard, Jean-François. "Diffracted Traces" (“Anima Minima”). In: Halala - Autistwork. Israel Museum, 1995. Rep. as: "Scriptures: Diffracted Traces." Theory, Culture and Society. Vol. 21(1). 2004.

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focused on a few artists who allowed him to emphasize the flagship issues of French thought after the Second World War, particularly those of conceptual mastery of the artist as an author:

5942: 640:, during the period of Algeria's struggle for independence, Lyotard wrote a dozen essays analyzing the economic and political situation (1956–63), which were later reproduced in 1821:

A short study (176 pp) of Lyotard's life and work is published in the series Critical Lives by Reaktion Books, London, it is the only Biography of Lyotard currently available.

4133: 575:, published in 1954. Lyotard moved to Paris in 1959 to teach at the Sorbonne: introductory lectures from this time (1964) have been posthumously published under the title 1485:

beings as well. The body may be dwarfed by its power but reason need not be. This explains, in both cases, why the sublime is an experience of pleasure as well as pain.

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Having moved to teach at the new campus of Nanterre in 1966, Lyotard participated in the events following March 22 and the tumult of May 1968. In 1971, Lyotard earned a

4240: 1620:). Read together, these chapters form an investigation into the area of research which preoccupied Lyotard throughout the last two decades of his life, named here as 1143: 2533: 2486: 2357: 6173: 3147:

Lemert, Charles. 2013. "The Idea of the Postmodern" Pp. 465–468 in Social Theory: The Multicultural, Global, and Classic Readings, Westview Press. Boulder, CO.

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Jean-François Lyotard's is a dense work of philosophical, political and ethical reflection aimed at a specialized audience versed in current debates in logic,

3485: 1225:. Lyotard argues that people have ceased to believe that narratives of this kind are adequate to represent and contain human multiplicity. He points out that 708:, Algeria from 1950 to 1952. In 1952, Lyotard returned to mainland France to teach at the Prytanée military academy, La Flèche, Sarthe. He published the book 5872: 240: 821:

of time. This work-in-progress was published posthumously in the same year of Lyotard's death. Two of his later essays on art were on the artwork of artist

593:—the work was published the same year. Lyotard joined the Philosophy department of the experimental University at Vincennes, later Paris 8, together with 989:(Higher State Doctorate), this complex work was not available in English until 2011. It is unusual in form and contents, covering aspects of aesthetics ( 1632:

Lyotard was impressed by the importance of childhood in human life, which he saw as providing the opportunity of creativity, as opposed to the settled

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in metanarratives has an effect on how people view science, art, and literature. Little narratives have now become the appropriate way for explaining

1183:. Lyotard argues that this is the driving force behind postmodern science. As metanarratives fade, science suffers a loss of faith in its search for 5121: 1744:

The collective tribute to Lyotard following his death was organized by the Collège International de Philosophie, and chaired by Dolores Lyotard and

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Mann, Doug. "The Postmodern Condition." Understanding society: a survey of modern social theory. Don Mills, Ont.: Oxford University Press, 2008.

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of maturity. In "Mainmise" (1992), however, he also explored the hold of childhood experience on the individual through the (Roman) concept of

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According to this metanarrative, the justification of science is related to wealth and education. The development of history is seen as steady

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Elliott, Anthony, and Larry J. Ray. "Jean Francois Lyotard." Key contemporary social theorists. 2003. Malden, MA: Blackwell Publishers, 211.

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Elliott, Anthony, and Larry J. Ray. "Jean Francois Lyotard." Key contemporary social theorists.2003. Malden, MA: Blackwell Publishers, 214.

1285:?" It should always be possible to answer this question in terms of the rules of justification of the metanarrative of human emancipation. 3833:

Elliott, Anthony, and Larry J. Ray. "Jean Francois Lyotard." Key contemporary social theorists.2003. Malden, MA: Blackwell Publishers, 35.

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education? By using the concept of the inhuman, Lyotard described all those things that humanism has excluded from its definition of man.

467:. Lyotard was a key personality in contemporary continental philosophy and authored 26 books and many articles. He was a director of the 6183: 6153: 4079: 3056: 1815: 746: 653: 468: 264: 3975:

Elliott, Anthony, and Larry J. Ray. "Jean Francois Lyotard." Key contemporary social theorists. Malden, MA: Blackwell Publishers, 2003.

1187:, and therefore must find other ways of legitimating its efforts. Connected to this scientific legitimacy is the growing dominance for 689:

approach and they were imposing "systematization of desires" through a strong emphasis on industrial production as the ground culture.

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Lemert, Charles C.. "After Modern." Social theory: the multicultural and classic readings.1993. Boulder, Colo.: Westview Press, 456.

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Lemert, Charles C.. "After Modern." Social theory: the multicultural and classic readings. Boulder, Colo.: Westview Press, 1993.

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in 1971; he taught there until 1987 when he became Professor Emeritus. In 1982-3 Lyotard was involved in the foundation of the

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but returned to mainland France in 1952 to teach at the Prytanée military academy in La Flèche, where he wrote a short work on

223: 4106: 3454: 1779:. To mark the tenth anniversary of Lyotard's death, an international symposium about Jean-François Lyotard organized by the 703: 211: 1783:(under the direction of Dolores Lyotard, Jean-Claude Milner and Gerald Sfez) was held in Paris from January 25–27 in 2007. 6208: 5451: 5376: 4468: 3276: 2041: 1604:

First published by Galilée, Paris, in 1991 the volume appeared in full English translation in 2023 (Bloomsbury) edited by

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in particular. A differend depends upon a distinction drawn between groups that itself depends upon the heterogeneity of

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in the Department of Critical Theory. Before his death, he split his time between Paris and Atlanta, where he taught at

633: 1273:), is seen as steadily shifting in favor of qualities and away from faults as science and historical developments help 750: 636:—which he witnessed first-hand while teaching philosophy in Constantine. As the principal correspondent on Algeria for 6163: 6138: 4963: 4766: 3509: 4978: 3790:

Stivale, Charles J. (1990). "The Differend: Phrases in Dispute by Jean-Francois Lyotard and George van den Abbeele".

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as the Woodruff Professor of Philosophy and French from 1995-8. He was also a professor of Media Philosophy at The

758: 572: 218: 185: 4983: 5308: 5053: 4844: 4057: 1191:. Lyotard argues that one day, in order for knowledge to be considered useful, it will have to be converted into 672: 5586: 3583: 6203: 5962: 5746: 5147: 5033: 4839: 4173: 4083: 1906: 1209: 813:. Lyotard was interested in the aesthetic views of society that Malraux shared. Another later Lyotard book was 778: 730: 722: 281: 260: 245: 3635: 4089: 1748:, the College's director at that time. The proceedings were published by PUF in 2001 under the general title 1704:

point of view (James Williams 2000), Lyotard's postmodern philosophy took a turn toward a destructive modern

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Enlightenment confidence. Lyotard has written extensively also on many contemporary artists of his choice:

1238:. Lyotard notes that it is based on the mapping of society according to the concept of the language games. 876:, and several of his works serve to undermine the fundamental principles that generate these broad claims. 5952: 5902: 5659: 5361: 5227: 5103: 5068: 5028: 4953: 4938: 4543: 4428: 4249: 3486:"Les Immatériaux or How to Construct the History of Exhibitions: Landmark Exhibitions Issue – Tate Papers" 2820: 2796:"Département de philosophie : liste des UV et emploi du temps pour le semestre d'automne - 1970-1971" 920: 742: 607: 504:, France, to Jean-Pierre Lyotard, a sales representative, and Madeleine Cavalli. He went to school at the 181: 879:

In his writings of the early 1970s, Lyotard rejects what he regards as theological underpinnings of both

6080: 5654: 5607: 5516: 5341: 5314: 5288: 5222: 4879: 4791: 4776: 4583: 4363: 1429: 1176: 990: 698: 671:("Worker Power"), from which he resigned in turn in 1966. Although Lyotard played an active part in the 657: 611:("Socialism or Barbarism"), a French political organization formed in 1948 around the inadequacy of the 235: 206: 195: 124: 5629: 3244: 2850:. Brown, Andrew (Literary translator) (English ed.). Cambridge, UK: Polity Press. pp. 454–5. 128: 6123: 6118: 6042: 5922: 5912: 5820: 5793: 5696: 5476: 5217: 4518: 4503: 1460: 1448: 564: 444: 294: 73: 1241:

In Lyotard's works, the term "language games", sometimes also called "phrase regimens", denotes the

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Lyotard, Jean-François, Readings in Infancy, Bloomsbury, 2023. originally published 1991, page 100

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Jean-François Lyotard Former Professor of Media Philosophy at The European Graduate School / EGS.

2527: 2480: 2351: 1807:, Lyotard discusses how he views all the work he's published as rough drafts, noting that, "Even 1745: 1728: 1712: 1433: 1262: 1247: 1214: 1210:

La Condition postmoderne: Rapport sur le savoir (The Postmodern Condition: A Report on Knowledge)

1055: 914: 822: 169: 51: 4683: 4513: 4463: 2008:. Trans. Bill Readings and Kevin Paul Geiman. Minneapolis: University of Minnesota Press, 1993. 45: 2550:, ed. Pascale-Anne Brault and Michael Naas, Chicago: University of Chicago Press, 2001, p. 211. 2391: 6097: 6057: 5932: 5825: 5799: 5441: 5401: 5356: 5336: 5293: 5268: 5187: 5182: 5063: 4968: 4874: 4453: 4263: 4165: 4157: 3929: 3879: 3814: 3772: 3708: 3683: 3563: 3538: 3433: 3342: 3315: 3311: 3190: 3180: 3128: 3093: 3052: 3000: 2909: 2861: 2851: 2776: 2766: 2694: 2684: 2661: 2651: 2628: 2618: 2588:, ed. Pascale-Anne Brault and Michael Naas, Chicago: University of Chicago Press, pp. 211–213. 2565: 2515: 2505: 2468: 2458: 2433: 2339: 2329: 2304: 2279: 1978:

Trans. Andreas Michael and Mark S. Roberts. Minneapolis: University of Minnesota Press, 1990 .

1919: 1895: 1877: 1863: 1849: 1835: 1562: 1226: 1111: 1051: 1014: 892: 873: 681: 649: 629: 585: 484: 321: 3336: 2249: 1668:

of Lyotard's work (Derrida 1992; Nancy 1985). They focus on Lyotard's postmodern work and on

1656:

There are three major criticisms of Lyotard's work. Each coincides with a school of thought.

828:

Lyotard repeatedly returned to the notion of the Postmodern in essays gathered in English as

5561: 5511: 5456: 5371: 5303: 4719: 4678: 4648: 4623: 4548: 4473: 4448: 4418: 4333: 4308: 4303: 4288: 3871: 3764: 3647: 3384: 3085: 3029: 2969: 2878: 1776: 1684: 1558: 1351: 1318: 1242: 1192: 1024:. Lyotard devoted himself a lot to aesthetic issues, in a way that sought to break with the 802: 774: 480: 377: 371: 345: 255: 114: 5446: 5386: 5263: 5098: 5093: 5023: 4988: 4849: 4744: 4724: 4704: 4653: 4573: 4493: 4458: 4438: 4403: 4398: 4378: 4338: 4318: 4273: 4268: 4015: 3906: 3251: 2142: 1657: 1589: 1566: 1409: 1405: 1180: 1156: 1095: 1075: 766: 738: 580: 513: 472: 464: 440: 424: 408: 339: 2418:, ed. Pascale-Anne Brault and Michael Naas, Chicago: University of Chicago Press, p. 211. 1848:. Trans. Antony Hudek and Mary Lydon. Minneapolis: University of Minnesota Press, 2011 , 1570: 1437: 1047: 648:(1993). Lyotard hoped to encourage an Algerian fight for independence from France, and a 505: 2899:

Lyotard, Jean-François. "L'anamnèse." In: Doctor and Patient. Pori: Museum of Art, 1997.

1151:

about universalizing theories. Lyotard argues that people have outgrown their needs for

6032: 6012: 5882: 5639: 5591: 5551: 5486: 5436: 5416: 5351: 5018: 4864: 4829: 4786: 4761: 4756: 4749: 4714: 4709: 4613: 4588: 4568: 4553: 4538: 4523: 4483: 4478: 4413: 4393: 4358: 4313: 4298: 4011: 3304: 2152: 1793: 1665: 1661: 1574: 1538:

of the exhibition featuring remastered sound from the original exhibition sound track.

1519: 1421: 1397: 1393: 1270: 1231: 1152: 1087: 1071: 1063: 869: 665: 594: 590: 568: 509: 436: 118: 3207:

Parker, Noel, and Stuart Sim. 1997. "Lyotard, Jean Francois (1924–)", pp. 205–208, in

1199:, published in 1988, in which he illustrates a world where technology has taken over. 908:

Throughout his academic career Jean-François Lyotard has contributed to the magazines

6112: 6062: 5852: 5711: 5634: 5576: 5491: 5471: 5331: 5283: 5083: 5048: 4973: 4908: 4808: 4643: 4593: 4528: 4488: 4348: 4328: 4278: 4207: 4181: 3396: 2981: 2712: 1915: 1680: 1673: 1578: 1554: 1530: 1455: 1401: 1385: 1380: 1376: 1340: 1335: 1295: 1168: 1079: 1067: 994: 884: 841: 770: 686: 460: 456: 413: 317: 311: 2014:. Trans. Georges Van Den Abbeele. Minneapolis: University of Minnesota Press, 1997 . 1938:. Trans. Georges Van Den Abbeele. Minneapolis: University of Minnesota Press, 1988 . 789: 5666: 5531: 5411: 5391: 5243: 5013: 4898: 4884: 4734: 4633: 4533: 4498: 4423: 4353: 4343: 4293: 4283: 4007: 2114: 2109: 1891: 1732: 1389: 1282: 1164: 1059: 1037: 998: 946: 872:), and generality. He is fiercely critical of many of the "universalist" claims of 845: 801:

Later works that Lyotard wrote were about French writer, activist, and politician,

616: 556: 544: 524: 512:, Paris. As a child, Lyotard had many aspirations: to be an artist, a historian, a 428: 190: 2002:. Trans. Pascale-Anne Brault and Michael Naas. Amherst, NY: Humanity Books, 1999 . 5893:

A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful

1454:

Lyotard found particularly interesting the explanation of the sublime offered by

5835: 5788: 5644: 5596: 5556: 5506: 5298: 5088: 4998: 4903: 4798: 4729: 4673: 4663: 4658: 4618: 4433: 4408: 4383: 4368: 1697: 1417: 1413: 1375:

matters. He was, despite his reputation as a postmodernist, a great promoter of

1359: 1355: 1091: 1083: 1025: 3651: 656:

in secret, whilst also being critical of its approach. Following disputes with

5805: 5783: 5676: 5461: 5421: 5381: 5248: 5163: 5043: 4948: 4388: 3194: 2698: 1996:. Trans. Elizabeth Rottenberg. Stanford, CA: Stanford University Press, 1994 . 1768: 1760: 1724: 1637: 1354:’s demands for proof of the Holocaust to show how the differend operates as a 1278: 1255: 1148: 1043: 1021: 896: 612: 448: 432: 416: 24: 3883: 3776: 3616: 3614: 3584:

https://www.erudit.org/fr/revues/surfaces/1992-v2-surfaces04925/1065245ar.pdf

3376: 3097: 2865: 2519: 2472: 2343: 2066:, Six volumes. Ed. Herman Parret, Leuven: Leuven University Press, 2010–2013. 2050:. Trans. Richard Beardsworth. Stanford, CA: Stanford University Press, 2000 . 1994:

Lessons on the Analytic of the Sublime: Kant's Critique of Judgment, §§ 23–29

685:. He distanced himself from Marxism because he felt that Marxism had a rigid 5716: 5686: 5481: 5426: 5346: 5278: 5078: 5073: 5058: 4928: 4699: 4668: 4578: 3388: 3033: 2780: 2665: 2632: 1956:. Trans. George Van Den Abbeele. Stanford: Stanford University Press, 2009 . 1862:. Trans. Iain Hamilton Grant. Bloomington: Indiana University Press, 1993 , 1764: 1701: 1441: 1372: 1347: 1218: 1127: 1121:, used in psychoanalysis to refer to the desires of a deeper consciousness. 880: 825:: Anima Minima (Diffracted Traces), 1995, and Anamnesis (L'anamnese), 1997. 501: 420: 298: 1834:. Trans. Brian Beakley. Albany: State University of New York Press, 1991 , 531:

in the late 1940s, after failing the entrance exam to the more prestigious

3582:

Readings, Bill. Book Review: Lectures d’enfance, Surfaces, 1992, issue=2

3173:

Rojek, Chris; Turner, Bryan S.; Lyotard, Jean-François (12 October 2012).

2845: 6017: 5751: 5701: 5681: 5546: 5038: 4958: 4869: 4824: 4218: 1756: 1705: 1535: 1482: 1309: 1188: 888: 849: 548: 452: 4111: 2151:) – a diploma formerly awarded in France, roughly equivalent to a 5830: 5778: 5736: 5721: 5691: 5253: 4859: 4739: 2973: 1222: 1141:

Lyotard is a skeptic of modern cultural thought. According to his 1979

28: 20: 4090:

The Postmodern Condition: A Report on Knowledge (The first 5 chapters)

3891: 3756: 3174: 3105: 2024:

and Mark S. Roberts. Atlantic Highlands, NJ: Humanities Press, 1993. .

1163:), likely due to the advancement of techniques and technologies since 5763: 5741: 5671: 5649: 4892: 3768: 2398:(Winter 2018 ed.), Metaphysics Research Lab, Stanford University 2064:

Jean-François Lyotard : Writings on Contemporary Art and Artists

1633: 1117: 754: 552: 3859: 3073: 1814:

Lyotard was quoted as having privately said, in a conversation with

1527:

exhibits in the aftermath of what was formerly known as aesthetics.

3875: 3089: 1569:, as well as the works of modernist and postmodernist artists like 623:

and the publication of the same name had an objective to conduct a

443:, music, film, time and memory, space, the city and landscape, the 5536: 4993: 4834: 4074: 2722: 1972:

and Rachel Bowlby. Stanford, CA: Stanford University Press, 1991 .

1313: 1184: 1172: 788: 16:

French philosopher, sociologist, and literary theorist (1924-1998)

2457:. Translated by Brown, Andrew (English ed.). Cambridge, UK. 2072:

Ed. Kiff Bamford. London and New York: Bloomsbury Academic, 2020.

5757: 5731: 4933: 3757:"30 | 2011 Michel Henry : Une phénoménologie radicale" 3163:

by Anthony Elliott and Larry Ray. Oxford, Blackwell |Publishers.

3159:

Williams, James. 2002. "Jean-Francois Lyotard", pp. 210–214, in

1266: 1031: 523:

Lyotard served as a medic during the liberation of Paris in the

5136: 4222: 4115: 3338:

The Ennobling of Democracy: The Challenge of the Postmodern Age

5726: 1772: 1644:." The essay "Mainmise" was collected in the 1993 publication 864:

Lyotard's work is characterized by a persistent opposition to

383: 5132: 3418:

Minneapolis: University of Minnesota Press, Print. pp. 16–17.

1308:

In more than one book, Lyotard promoted what he called a new

354: 3980:

Inhuman Educations: Jean-Francois Lyotard, Pedagogy, Thought

2223:

Twentieth-Century French Philosophy: Key Themes and Thinkers

2203:

Twentieth-Century French Philosophy: Key Themes and Thinkers

761:

in Brazil. In 1987 he took a part-time professorship at the

392: 360: 386: 351: 6229:

Academic staff of Paris 8 University Vincennes-Saint-Denis

4107:

Les Immatériaux: A Conversation with Jean-François Lyotard

4075:

Internet Encyclopedia of Philosophy: Jean-François Lyotard

1447:

He developed these themes in particular by discussing the

1203:

The collapse of the "grand narrative" and "language-games"

4094: 3963:

Lyotard and the "figural" in Performance, Art and Writing

3858:

Lyotard, Jean-Francois; Abbeele, Georges Van Den (1984).

3365:

Minneapolis: University of Minnesota Press, Print. p. 13.

2879:

https://egs.edu/biography/jean-francois-lyotard%e2%80%a0/

852:

that had advanced rapidly. He is buried in Division 6 of

3741: 3739: 3737: 3456:

30 Years after Les Immatériaux: Art, Science, and Theory

3383:, University of South Carolina Press, pp. 155–182, 3020:

Bamford, Kiff (2013). "Book Review: Discourse, Figure".

1518:

in Paris, together with the design theorist and curator

1147:, the impact of the postmodern condition was to provoke 3292:

Malden, MA: Blackwell Publishers Inc, Print. pp. 32–33.

3049:

Lyotard: Writing the Event =Manchester University Press

2749:

Understanding Society: A Survey of Modern Social Theory

1167:

and redeployment of advanced liberal capitalism (i.e.,

615:

analysis to explain the new forms of domination in the

459:

after the late 1970s and the analysis of the impact of

427:. His interdisciplinary discourse spans such topics as 4030:

The A–Z Guide to Modern Social and Political Theorists

3209:

The A-Z Guide to Modern Social and Political Theorists

2945:

Lyotard, Jean-François (1974). "Adorno as the Devil".

2930:

Lyotard, Jean-François (1974). "Adorno as the Devil".

2738:, Manchester: Manchester University Press, 1988, p. 1. 2598:

Lyotard, Jean-François (1993). "The Name of Algeria".

500:

Jean François Lyotard was born on August 10, 1924, in

5943:

The Work of Art in the Age of Mechanical Reproduction

4051:

Social Thought: From the Enlightenment to the Present

2375:

Social thought: from the Enlightenment to the present

1932:. Trans. Bruce Boone. California: Lapis Press, 1989 . 1918:. Minneapolis: University of Minnesota Press, 1984 , 1894:. Minneapolis: University of Minnesota Press, 1985 , 1876:. Trans. Ian McLeod. California: Lapis Press, 1990 , 1265:. The language game of human passions, qualities and 1227:

no one seemed to agree on what, if anything, was real

1035:

without the assurances of higher knowledge or even a

348: 2679:

Lyotard, Jean-François (2020). Bamford, Kiff (ed.).

2034:. Minneapolis: University of Minnesota Press, 1999 . 1942:

The Assassination of Experience by Painting – Monory

543:), analyzed forms of indifference and detachment in 395: 389: 380: 357: 5995: 5844: 5617: 5324: 5236: 5170: 4817: 4692: 4256: 4200: 4149: 4086:(Biography, bibliography, quotes and web resources) 4032:. London: Prentice Hall/Harvester Wheatsheaf, 1997. 1960:

The Postmodern Explained: Correspondence, 1982–1985

304: 287: 202: 175: 165: 155: 143: 135: 105: 97: 81: 59: 36: 3809:Badiou, Alain (July 2009). "A Note on the Texts". 3303: 2960:Hurley, Robert (1974). "Introduction to Lyotard". 2613:Lyotard, Jean-François; Ramdani, Mohammed (1989). 2070:Jean-François Lyotard: The Interviews and Debates. 1950:. Ed. Roger McKeon. New York: Semiotext(e), 1984. 1195:. Years later, this led him into writing his book 527:, and soon after began studying philosophy at the 19:"Lyotard" redirects here. Not to be confused with 4022:). Paris: Presses Universitaires de France, 2001. 2681:Jean-François Lyotard: the interviews and debates 2369: 2367: 2092:Ed. Andreas Broeckmann and Sergio Meijide Casas, 2086:. London and New York: Bloomsbury Academic, 2023. 2060:. Stanford, CA: Stanford University Press, 2001 . 1944:. Trans. Rachel Bowlby. London: Black Dog, 1998 . 1263:progress towards civilization or moral well-being 3341:. Baltimore: Johns Hopkins U.P. pp. 29–31. 3074:"Jean-Francois Lyotard's Underground Aesthetics" 2217: 2215: 2213: 2211: 2197: 2195: 2193: 2191: 2189: 2187: 2185: 2183: 2181: 2179: 3907:"A "Cultural Marxist" Critique of Logos Rising" 3432:(7 volumes ed.). Leuven University Press. 3223:La Condition Postmoderne: Rapport sur le Savoir 1984:. Ed. Andrew Benjamin. Oxford: Blackwell, 1989. 1907:The Postmodern Condition: A Report on Knowledge 1721: 1144:The Postmodern Condition: A Report on Knowledge 840:. In 1998, while preparing for a conference on 4004:Jean-François Lyotard. L'Exercice du Différend 3811:Pocket Pantheon: Figures of Postwar Philosophy 2794:Université de Paris VIII, Philosophie (1970). 2765:. Albany: State University of New York Press. 2094:Les Immatériaux Research, Working Paper No. 11 1750:Jean-François Lyotard, l'exercice du différend 1514:at the Centre de Création Industrielle at the 496:Early life, educational background, and family 5148: 4234: 4127: 2751:. Oxford University Press. 2008. pp. 257–258. 2236:Lyotard: Philosophy, Politics and the Sublime 1990:. New York: Columbia University Press, 1988 . 716:) in 1954 and began to write for the journal 8: 5873:The Literary Mind and the Carving of Dragons 3972:. New York: New York University Press, 1999. 3680:The Hyphen: Between Judaism and Christianity 3453:Hui, Yuk; Broeckmann, Andreas, eds. (2015). 2000:The Hyphen: Between Judaism and Christianity 1755:Lyotard's work continues to be important in 1013:Lyotard's thesis, published under the title 241:Centre national de la recherche scientifique 3155: 3153: 2373:Sica, Alan. 2005, "Jean Francois Lyotard." 1954:Enthusiasm: The Kantian Critique of History 1719:(in English translation) in 1990, stating: 1510:In 1985, Lyotard co-curated the exhibition 455:. He is best known for his articulation of 5155: 5141: 5133: 4241: 4227: 4219: 4134: 4120: 4112: 3310:. University of Minnesota Press. pp. 2615:La guerre des Algériens: écrits, 1956-1963 2532:: CS1 maint: location missing publisher ( 2485:: CS1 maint: location missing publisher ( 2453:Lyotard, Jean-François (21 October 2013). 2356:: CS1 maint: location missing publisher ( 2054:Soundproof Room: Malraux's Anti-Aesthetics 44: 33: 4053:. Boston: Pearson/Allyn and Bacon, 2005. 3970:Social Theory: A Historical Introduction 3761:Les Cahiers philosophiques de Strasbourg 3430:Writings on Contemporary Art and Artists 3290:Lyotard: Toward a Postmodern Philosophy. 2683:. London: Bloomsbury. pp. 129–135. 2173:, Rowman & Littlefield, 2000, p. 64. 2090:Lyotard’s Interviews on Les Immatériaux. 412:; 10 August 1924 – 21 April 1998) was a 147:3, including Corinne, Laurence and David 2396:The Stanford Encyclopedia of Philosophy 2377:. Boston: Pearson/Allyn and Bacon, 682. 2162: 2131: 1436:as well as on earlier artists, notably 1275:to conquer faults in favor of qualities 1109:In one of Lyotard's most famous books, 4190:Lessons on the Analytic of the Sublime 3121:Textes dispersés = Miscellaneous texts 2525: 2478: 2349: 1492:Lessons on the Analytic of the Sublime 848:, he died unexpectedly from a case of 5039:Violence § Philosophical perspectives 4037:Introducing Lyotard: Art and Politics 3956:Jean-François Lyotard: Critical Lives 3926:Jean-François Lyotard: Critical Lives 3847:. Paris: La Table ronde. p. 144. 3755:Rogozinski, Jacob, ed. (2011-12-15). 3479: 3477: 3211:, Prentice Hall/Harvester Wheatsheaf. 3176:The politics of Jean-François Lyotard 2562:Jean-Francois Lyotard: Critical Lives 2385: 2383: 2038:The Politics of Jean-François Lyotard 1553:, Lyotard explores the philosophy of 1290:Au juste: Conversations (Just Gaming) 675:uprisings, he distanced himself from 407: 7: 4098:Collège International de Philosophie 3606:The Postmodern Explained to Children 3428:Lyotard, Jean-Francois (2009–2013). 3225:. Les Editions de Minuit. p. 7. 2821:"Jean-François LYOTARD | CIPh Paris" 1781:Collège International de Philosophie 1219:knowability of everything by science 830:The Postmodern Explained to Children 727:Collège International de Philosophie 605:In 1954, Lyotard became a member of 277:Collège International de Philosophie 2564:. London: Reaktion. pp. 64–7. 997:), psychoanalysis (Freud), poetry ( 747:University of California, San Diego 541:L'indifférence comme notion éthique 469:International College of Philosophy 431:and communication, the human body, 265:University of California, San Diego 101:Le Père Lachaise Cemetery in Paris. 3860:"Interview: Jean-Francois Lyotard" 3462:. Lüneburg: Meson Press. p. 9 3416:The Differend: Phrases in Dispute. 3363:The Differend: Phrases in Dispute. 735:University of California, Berkeley 537:Indifference as an Ethical Concept 269:University of California, Berkeley 14: 6174:Burials at Père Lachaise Cemetery 3306:The Differend: Phrases in Dispute 3161:Key Contemporary Social Theorists 2999:. University of Minnesota Press. 1936:The Differend: Phrases in Dispute 1495:, but drawing on his argument in 1470:Critique of the Power of Judgment 1371:Lyotard was a frequent writer on 273:University of Wisconsin–Milwaukee 6134:20th-century French philosophers 6091: 3678:Lyotard, Jean-François (1999) . 3558:Lyotard, Jean-François (2023) . 3533:Lyotard, Jean-François (1992) . 2432:. London: Reaktion. p. 44. 1988:Peregrinations: Law, Form, Event 1966:The Inhuman: Reflections on Time 765:where he held a joint post with 763:University of California, Irvine 376: 344: 251:University of California, Irvine 3958:. London: Reaktion Books, 2017. 3703:Lyotard, Jean-François (2000). 3634:Lyotard, Jean-François (1992). 3622:Rereading Jean-Francois Lyotard 3414:Lyotard, Jean-François (1988). 3375:Moore, Robert J. (2021-02-22), 3361:Lyotard, Jean-François (1988). 3302:Lyotard, Jean-François (1988). 3271:Lyotard, Jean-François (1984). 3221:Lyotard, Jean-François (1979). 3119:Lyotard, Jean-François (2012). 3051:. Bennington Books. p. 2. 2995:Lyotard, Jean-François (2011). 2761:Lyotard, Jean-François (1991). 2723:http://www.iep.utm.edu/lyotard/ 2646:Lyotard, Jean François (1993). 2303:. London: Polity. p. 342. 2225:, Blackwell Publishing, p. 162. 2205:, Blackwell Publishing, p. 161. 805:. One of them was a biography, 303: 6189:Deaths from leukemia in France 4062:The Condition of Postmodernity 3905:Hawkes, David (3 March 2020). 2602:. UCL Press. pp. 165–170. 1818:, that "capital is the enemy". 1350:and the revisionist historian 1: 3277:University of Minnesota Press 3047:Bennington, Geoffrey (1988). 2911:Tomb of Jean-François Lyotard 2394:, in Zalta, Edward N. (ed.), 1288:This becomes more crucial in 219:Collège Henri-IV de La Flèche 6003:Aestheticization of politics 4039:. New York: Routledge, 1991. 3731:, Stanford University Press. 2171:The Fiction of Postmodernity 2148:Diplôme d'études supérieures 2044:. New York: Routledge, 1998. 1688:of his own thought. It is a 1346:Lyotard uses the example of 1271:character flaws (narratives) 993:), linguistics (Benveniste, 809:, another an essay entitled 535:twice. His 1947 DES thesis, 4964:Interpellation (philosophy) 4767:Non-representational theory 3965:. London: Bloomsbury, 2012. 3729:On Touching, Jean-Luc-Nancy 3664:Quoted in Still, K. (ed.), 3377:"The Civil Rights Advocate" 2048:The Confession of Augustine 1243:multiplicity of communities 1098:and Gianfranco Baruchello. 1044:modern and contemporary art 815:The Confession of Augustine 447:, and the relation between 6245: 6184:University of Paris alumni 6154:French philosophers of art 4919:Existence precedes essence 4042:Robbinis, Derek, ed. 2004 3652:10.5840/philtoday199236411 3510:""Les Immatériaux" (1985)" 3335:Pangle, Thomas L. (1992). 2847:Derrida : a biography 2736:Lyotard: Writing the Event 2278:. Routledge. p. 441. 1690:performative contradiction 652:, actively supporting the 409:[ʒɑ̃fʁɑ̃swaljɔtaʁ] 18: 6224:Modern pagan philosophers 6149:French literary theorists 6071: 5112: 5054:Hermeneutics of suspicion 4056:The critical analysis of 4002:Lyotard, Dolorès, et al. 3668:(Stanford, 2007), p. 202. 3273:The Postmodern Condition. 2238:, Routledge, 2016, p. 15. 1976:Heidegger and "the jews." 1803:In a 1984 interview with 1221:, and the possibility of 795:Le Père Lachaise Cemetery 644:(1989) and translated in 327: 151: 43: 6179:Emory University faculty 5034:Transvaluation of values 4840:Apollonian and Dionysian 4174:The Postmodern Condition 4095:International symposium. 4084:European Graduate School 3843:Gripari, Pierre (1963). 3727:Derrida, Jacques. 2005. 3705:Misère de la philosophie 3288:Williams, James (1998). 2844:Peeters, Benoît (2013). 2715:(1977). "An Interview". 2299:Benoit, Peeters (2013). 2276:Encyclopedia of the City 2221:Alan D. Schrift (2006), 2201:Alan D. Schrift (2006), 1466:Kritik der Urtheilskraft 1283:the mass of human beings 1135:The Postmodern Condition 779:European Graduate School 731:Johns Hopkins University 723:University of Paris VIII 533:École normale supérieure 282:European Graduate School 261:Johns Hopkins University 246:University of Paris VIII 6214:French feminist writers 6023:Evolutionary aesthetics 5973:The Aesthetic Dimension 3389:10.2307/j.ctv1g4rtwf.15 3125:Leuven University Press 3072:Rajchman, John (1998). 3034:10.1111/1467-8365.12045 2392:"Jean François Lyotard" 2390:Gratton, Peter (2018), 2250:"Jean-François Lyotard" 1874:Duchamp's TRANS/formers 1805:Georges Van Den Abbeele 1516:Centre Georges Pompidou 1234:" found in the work of 1042:" Lyotard's thought on 956:Art Press International 759:University of São Paulo 642:La Guerre des Algeriens 561:Lycée Ahmed Reda Houhou 160:20th-century philosophy 6199:Libertarian socialists 6129:People from Versailles 5953:Avant-Garde and Kitsch 5903:Lectures on Aesthetics 5104:Philosophy of language 5069:Linguistic determinism 4979:Master–slave dialectic 4954:Historical materialism 4250:Continental philosophy 3982:. Leiden: Brill. 2021. 3924:Bamford, Kiff (2017). 3813:. Verso. p. 193. 2560:Bamford, Kiff (2017). 2500:Bamford, Kiff (2017). 2428:Bamford, Kiff (2017). 2328:. London. p. 21. 2324:Bamford, Kiff (2017). 2146: 2040:. Ed. Chris Rojek and 1737: 1306: 1177:social transformations 1160: 926:Cahiers de philosophie 921:Socialisme ou barbarie 854:Père Lachaise Cemetery 798: 751:Université de Montréal 743:Stony Brook University 718:Socialisme ou Barbarie 697:Lyotard taught at the 662:Socialisme ou Barbarie 660:in 1964, Lyotard left 638:Socialisme ou Barbarie 632:, with a focus on the 621:Socialisme ou Barbarie 608:Socialisme ou Barbarie 583:with his dissertation 182:Continental philosophy 6098:Philosophy portal 4984:Master–slave morality 4792:Psychoanalytic theory 4143:Jean-François Lyotard 4080:Jean-Francois Lyotard 3999:. London: Sage, 2008. 3608:(London, 1992) p. 112 2734:Geoffrey Bennington, 2650:. London: UCL Press. 2502:Jean-François Lyotard 2430:Jean-Francois Lyotard 2326:Jean-François Lyotard 2274:Caves, R. W. (2004). 2018:Toward the Postmodern 1826:Selected publications 1430:Gianfranco Baruchello 1302: 834:Toward the Postmodern 792: 677:revolutionary Marxism 664:for the newly formed 658:Cornelius Castoriadis 520:, published in 1988. 334:Jean-François Lyotard 236:University of Paris X 125:University of Paris X 38:Jean-François Lyotard 6209:French modern pagans 6043:Philosophy of design 5923:In Praise of Shadows 5913:The Critic as Artist 4100:January 25–27, 2007 3987:Gender After Lyotard 3985:Grebowicz, Margret. 3928:. London: Reaktion. 2586:The Work of Mourning 2548:The Work of Mourning 2416:The Work of Mourning 2301:Derrida: A Biography 2076:Readings in Infancy. 1461:Critique of Judgment 1316:, in Book II of the 1189:information machines 785:Later life and death 699:Lycée of Constantine 312:postmodern condition 207:Lycée of Constantine 6194:French male writers 6169:French rhetoricians 6053:Philosophy of music 6028:Mathematical beauty 4804:Speculative realism 3989:. SUNY Press, 2007. 3620:Shields, R. (ed.), 3560:Readings in Infancy 3279:, Print. pp. 66–67. 2234:Hugh J. Silverman, 1970:Geoffrey Bennington 1912:Geoffrey Bennington 1715:reviewed Lyotard's 1683:(1988) has put the 1598:Readings in Infancy 1536:virtual re-creation 1236:Ludwig Wittgenstein 1215:progress of history 793:Lyotard's grave at 679:with his 1974 book 625:critique of Marxism 231:University of Paris 110:University of Paris 6164:Postmodern writers 6139:Critical theorists 6048:Philosophy of film 6038:Patterns in nature 6008:Applied aesthetics 5983:Why Beauty Matters 5769:Life imitating art 5630:Art for art's sake 4924:Existential crisis 4855:Binary oppositions 4782:Post-structuralism 4064:(Blackwell, 1989). 4020:Jean-Claude Milner 3968:Callinicos, Alex. 3682:. Humanity Books. 3250:2011-06-29 at the 2974:10.3817/0374019124 2648:Political writings 2617:. Paris: Galilée. 2600:Political Writings 2006:Political Writings 1982:The Lyotard Reader 1746:Jean-Claude Milner 1729:post-structuralism 1713:Charles J. Stivale 1646:D'un trait d'union 1248:human emancipation 1207:Most famously, in 1181:political problems 1056:Bracha L. Ettinger 934:Revue d'esthétique 915:Les Temps modernes 823:Bracha L. Ettinger 799: 757:(Canada), and the 646:Political Writings 634:Algerian situation 170:Western philosophy 52:Bracha L. Ettinger 50:Lyotard, photo by 6159:Postmodern theory 6106: 6105: 6058:Psychology of art 5933:Art as Experience 5130: 5129: 5064:Linguistic theory 4969:Intersubjectivity 4216: 4215: 4166:Libidinal Economy 4158:Discourse, Figure 3935:978-1-78023-808-1 3820:978-1-84467-357-5 3792:The French Review 3186:978-1-134-81721-4 3006:978-0-8166-4566-4 2997:Discourse, Figure 2857:978-0-7456-5615-1 2690:978-1-350-08134-5 2584:Jacques Derrida, 2546:Jacques Derrida, 2511:978-1-78023-808-1 2464:978-0-7456-7072-0 2455:Why philosophize? 2414:Jacques Derrida, 2335:978-1-78023-808-1 2012:Postmodern Fables 1860:Libidinal Economy 1846:Discourse, Figure 1840:978-0-7914-0805-6 1522:. At that point, 1193:computerized data 1123:Libidinal Economy 1112:Libidinal Economy 1103:Libidinal Economy 1094:, René Guiffrey, 1090:, Joseph Kosuth, 1052:Wassily Kandinsky 1003:Stéphane Mallarmé 985:Submitted as his 979:Discourse, Figure 893:Theodor W. Adorno 874:the Enlightenment 838:Postmodern Fables 817:: a study in the 749:in the U.S., the 710:La phénoménologie 682:Libidinal Economy 650:social revolution 630:far-left politics 577:Why Philosophize? 485:Dominique Lecourt 477:François Châtelet 439:, literature and 425:literary theorist 331: 330: 322:libidinal economy 316:Collapse of the " 122: 6236: 6096: 6095: 6094: 5988: 5978: 5968: 5958: 5948: 5938: 5928: 5918: 5908: 5898: 5888: 5878: 5868: 5858: 5157: 5150: 5143: 5134: 4720:Frankfurt School 4243: 4236: 4229: 4220: 4136: 4129: 4122: 4113: 4103: 4046:Sage Publishing. 4035:Readings, Bill. 4006:(with essays by 3997:Cultural Studies 3940: 3939: 3921: 3915: 3914: 3902: 3896: 3895: 3855: 3849: 3848: 3840: 3834: 3831: 3825: 3824: 3806: 3800: 3799: 3787: 3781: 3780: 3769:10.4000/cps.2341 3752: 3746: 3743: 3732: 3725: 3719: 3718: 3700: 3694: 3693: 3675: 3669: 3662: 3656: 3655: 3640:Philosophy Today 3631: 3625: 3618: 3609: 3602: 3596: 3593: 3587: 3580: 3574: 3573: 3555: 3549: 3548: 3537:. Polity Press. 3530: 3524: 3523: 3521: 3520: 3506: 3500: 3499: 3497: 3496: 3484:Rajchman, John. 3481: 3472: 3471: 3469: 3467: 3461: 3450: 3444: 3443: 3425: 3419: 3412: 3406: 3405: 3404: 3403: 3381:Matthew J. Perry 3372: 3366: 3359: 3353: 3352: 3332: 3326: 3325: 3309: 3299: 3293: 3286: 3280: 3269: 3263: 3260: 3254: 3242: 3236: 3233: 3227: 3226: 3218: 3212: 3205: 3199: 3198: 3170: 3164: 3157: 3148: 3145: 3139: 3138: 3116: 3110: 3109: 3069: 3063: 3062: 3044: 3038: 3037: 3017: 3011: 3010: 2992: 2986: 2985: 2957: 2951: 2950: 2942: 2936: 2935: 2927: 2921: 2920: 2919: 2918: 2906: 2900: 2897: 2891: 2888: 2882: 2876: 2870: 2869: 2841: 2835: 2834: 2832: 2831: 2817: 2811: 2810: 2808: 2806: 2791: 2785: 2784: 2758: 2752: 2745: 2739: 2732: 2726: 2720: 2709: 2703: 2702: 2676: 2670: 2669: 2643: 2637: 2636: 2610: 2604: 2603: 2595: 2589: 2582: 2576: 2575: 2557: 2551: 2544: 2538: 2537: 2531: 2523: 2497: 2491: 2490: 2484: 2476: 2450: 2444: 2443: 2425: 2419: 2412: 2406: 2405: 2404: 2403: 2387: 2378: 2371: 2362: 2361: 2355: 2347: 2321: 2315: 2314: 2296: 2290: 2289: 2271: 2265: 2264: 2262: 2260: 2248:Wolin, Richard. 2245: 2239: 2232: 2226: 2219: 2206: 2199: 2174: 2167: 2156: 2136: 1777:cultural studies 1685:Frankfurt School 1352:Robert Faurisson 1223:absolute freedom 1016:Discours, Figure 974:, among others. 775:Emory University 707: 586:Discours, figure 525:Second World War 481:Jean-Pierre Faye 411: 406: 402: 401: 398: 397: 394: 391: 388: 385: 382: 375: 367: 366: 363: 362: 359: 356: 353: 350: 343: 256:Emory University 227: 215: 112: 88: 69: 67: 48: 34: 6244: 6243: 6239: 6238: 6237: 6235: 6234: 6233: 6204:French Marxists 6109: 6108: 6107: 6102: 6092: 6090: 6067: 5991: 5986: 5976: 5966: 5963:Critical Essays 5956: 5946: 5936: 5926: 5916: 5906: 5896: 5886: 5876: 5866: 5856: 5840: 5613: 5527:Ortega y Gasset 5320: 5232: 5166: 5161: 5131: 5126: 5108: 5099:Postcolonialism 5094:Linguistic turn 5024:Totalitarianism 4989:Oedipus complex 4850:Being in itself 4813: 4725:German idealism 4705:Critical theory 4688: 4604:Ortega y Gasset 4252: 4247: 4217: 4212: 4196: 4145: 4140: 4101: 4071: 4016:Jacques Derrida 3961:Bamford, Kiff. 3948: 3946:Further reading 3943: 3936: 3923: 3922: 3918: 3904: 3903: 3899: 3857: 3856: 3852: 3845:Pierrot la lune 3842: 3841: 3837: 3832: 3828: 3821: 3808: 3807: 3803: 3789: 3788: 3784: 3754: 3753: 3749: 3744: 3735: 3726: 3722: 3715: 3702: 3701: 3697: 3690: 3677: 3676: 3672: 3663: 3659: 3633: 3632: 3628: 3624:(2016), p. 142. 3619: 3612: 3603: 3599: 3594: 3590: 3581: 3577: 3570: 3557: 3556: 3552: 3545: 3532: 3531: 3527: 3518: 3516: 3514:Centre Pompidou 3508: 3507: 3503: 3494: 3492: 3483: 3482: 3475: 3465: 3463: 3459: 3452: 3451: 3447: 3440: 3427: 3426: 3422: 3413: 3409: 3401: 3399: 3374: 3373: 3369: 3360: 3356: 3349: 3334: 3333: 3329: 3322: 3301: 3300: 3296: 3287: 3283: 3270: 3266: 3261: 3257: 3252:Wayback Machine 3245:Micronarratives 3243: 3239: 3234: 3230: 3220: 3219: 3215: 3206: 3202: 3187: 3172: 3171: 3167: 3158: 3151: 3146: 3142: 3135: 3118: 3117: 3113: 3071: 3070: 3066: 3059: 3058:978-0-975499641 3046: 3045: 3041: 3019: 3018: 3014: 3007: 2994: 2993: 2989: 2968:(19): 124–126. 2959: 2958: 2954: 2944: 2943: 2939: 2929: 2928: 2924: 2916: 2914: 2908: 2907: 2903: 2898: 2894: 2889: 2885: 2877: 2873: 2858: 2843: 2842: 2838: 2829: 2827: 2819: 2818: 2814: 2804: 2802: 2793: 2792: 2788: 2773: 2760: 2759: 2755: 2746: 2742: 2733: 2729: 2711: 2710: 2706: 2691: 2678: 2677: 2673: 2658: 2645: 2644: 2640: 2625: 2612: 2611: 2607: 2597: 2596: 2592: 2583: 2579: 2572: 2559: 2558: 2554: 2545: 2541: 2524: 2512: 2499: 2498: 2494: 2477: 2465: 2452: 2451: 2447: 2440: 2427: 2426: 2422: 2413: 2409: 2401: 2399: 2389: 2388: 2381: 2372: 2365: 2348: 2336: 2323: 2322: 2318: 2311: 2298: 2297: 2293: 2286: 2273: 2272: 2268: 2258: 2256: 2247: 2246: 2242: 2233: 2229: 2220: 2209: 2200: 2177: 2169:Stephen Baker, 2168: 2164: 2160: 2159: 2137: 2133: 2123: 2106: 2042:Bryan S. Turner 2028:Signed, Malraux 1828: 1798:Pierrot la lune 1789: 1742: 1666:deconstructions 1658:Jacques Derrida 1654: 1630: 1602: 1590:science-fiction 1588:He developed a 1547: 1524:Les Immatériaux 1512:Les Immatériaux 1508: 1504:Les Immatériaux 1468:, more exactly 1410:Bracha Ettinger 1406:Shusaku Arakawa 1369: 1331: 1205: 1139: 1107: 1096:Manuel Casimiro 1076:Shusaku Arakawa 1058:, Albert Ayme, 1038:sensus communis 1011: 987:Doctorat d'Etat 983: 906: 904:Academic legacy 870:meta-narratives 862: 811:Soundproof Room 807:Signed, Malraux 787: 767:Jacques Derrida 739:Yale University 701: 695: 693:Academic career 669:Pouvoir Ouvrier 603: 581:State doctorate 514:Dominican friar 498: 493: 473:Jacques Derrida 465:human condition 441:critical theory 404: 379: 370: 369: 347: 338: 337: 318:grand narrative 315: 307: 290: 279: 275: 271: 267: 263: 259: 254: 249: 244: 239: 234: 229: 221: 217: 209: 194: 189: 184: 139:Dolores Djidzek 123: 93: 90: 86: 77: 71: 65: 63: 55: 39: 32: 17: 12: 11: 5: 6242: 6240: 6232: 6231: 6226: 6221: 6219:Male feminists 6216: 6211: 6206: 6201: 6196: 6191: 6186: 6181: 6176: 6171: 6166: 6161: 6156: 6151: 6146: 6144:Deconstruction 6141: 6136: 6131: 6126: 6121: 6111: 6110: 6104: 6103: 6101: 6100: 6088: 6083: 6078: 6072: 6069: 6068: 6066: 6065: 6060: 6055: 6050: 6045: 6040: 6035: 6033:Neuroesthetics 6030: 6025: 6020: 6015: 6013:Arts criticism 6010: 6005: 5999: 5997: 5993: 5992: 5990: 5989: 5979: 5969: 5959: 5949: 5939: 5929: 5919: 5909: 5899: 5889: 5883:On the Sublime 5879: 5869: 5859: 5848: 5846: 5842: 5841: 5839: 5838: 5833: 5828: 5823: 5818: 5813: 5808: 5803: 5796: 5791: 5786: 5781: 5776: 5771: 5766: 5761: 5754: 5749: 5747:Interpretation 5744: 5739: 5734: 5729: 5724: 5719: 5714: 5709: 5704: 5699: 5694: 5689: 5684: 5679: 5674: 5669: 5664: 5663: 5662: 5657: 5647: 5642: 5640:Artistic merit 5637: 5632: 5627: 5621: 5619: 5615: 5614: 5612: 5611: 5604: 5599: 5594: 5589: 5584: 5579: 5574: 5569: 5564: 5559: 5554: 5549: 5544: 5539: 5534: 5529: 5524: 5519: 5514: 5509: 5504: 5499: 5494: 5489: 5484: 5479: 5474: 5469: 5464: 5459: 5454: 5449: 5444: 5439: 5434: 5429: 5424: 5419: 5414: 5409: 5404: 5399: 5394: 5389: 5384: 5379: 5374: 5369: 5364: 5359: 5354: 5349: 5344: 5339: 5334: 5328: 5326: 5322: 5321: 5319: 5318: 5311: 5306: 5301: 5296: 5291: 5289:Psychoanalysis 5286: 5281: 5276: 5271: 5266: 5261: 5256: 5251: 5246: 5240: 5238: 5234: 5233: 5231: 5230: 5225: 5220: 5215: 5210: 5205: 5200: 5195: 5190: 5185: 5180: 5174: 5172: 5168: 5167: 5162: 5160: 5159: 5152: 5145: 5137: 5128: 5127: 5125: 5124: 5119: 5113: 5110: 5109: 5107: 5106: 5101: 5096: 5091: 5086: 5081: 5076: 5071: 5066: 5061: 5056: 5051: 5046: 5041: 5036: 5031: 5026: 5021: 5019:Self-deception 5016: 5011: 5006: 5001: 4996: 4991: 4986: 4981: 4976: 4971: 4966: 4961: 4956: 4951: 4946: 4941: 4936: 4931: 4926: 4921: 4916: 4911: 4906: 4901: 4896: 4889: 4888: 4887: 4882: 4877: 4867: 4865:Class struggle 4862: 4857: 4852: 4847: 4842: 4837: 4832: 4830:Always already 4827: 4821: 4819: 4815: 4814: 4812: 4811: 4806: 4801: 4796: 4795: 4794: 4787:Psychoanalysis 4784: 4779: 4774: 4769: 4764: 4762:Non-philosophy 4759: 4757:Neo-Kantianism 4754: 4753: 4752: 4747: 4737: 4732: 4727: 4722: 4717: 4715:Existentialism 4712: 4710:Deconstruction 4707: 4702: 4696: 4694: 4690: 4689: 4687: 4686: 4681: 4676: 4671: 4666: 4661: 4656: 4651: 4646: 4641: 4636: 4631: 4626: 4621: 4616: 4611: 4606: 4601: 4596: 4591: 4586: 4581: 4576: 4571: 4566: 4561: 4556: 4551: 4546: 4541: 4536: 4531: 4526: 4521: 4516: 4511: 4506: 4501: 4496: 4491: 4486: 4481: 4476: 4471: 4466: 4461: 4456: 4451: 4446: 4441: 4436: 4431: 4426: 4421: 4416: 4411: 4406: 4401: 4396: 4391: 4386: 4381: 4376: 4371: 4366: 4361: 4356: 4351: 4346: 4341: 4336: 4331: 4326: 4321: 4316: 4311: 4306: 4301: 4296: 4291: 4286: 4281: 4276: 4271: 4266: 4260: 4258: 4254: 4253: 4248: 4246: 4245: 4238: 4231: 4223: 4214: 4213: 4211: 4210: 4204: 4202: 4198: 4197: 4195: 4194: 4186: 4178: 4170: 4162: 4153: 4151: 4147: 4146: 4141: 4139: 4138: 4131: 4124: 4116: 4110: 4109: 4104: 4092: 4087: 4077: 4070: 4069:External links 4067: 4066: 4065: 4054: 4047: 4040: 4033: 4028:Parker, Noel. 4026: 4023: 4012:Jean-Luc Nancy 4000: 3993: 3990: 3983: 3978:Ford Derek R. 3976: 3973: 3966: 3959: 3947: 3944: 3942: 3941: 3934: 3916: 3897: 3876:10.2307/464841 3850: 3835: 3826: 3819: 3801: 3782: 3747: 3733: 3720: 3713: 3695: 3688: 3670: 3666:Minima Memoria 3657: 3646:(4): 419–427. 3626: 3610: 3597: 3588: 3575: 3568: 3562:. 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Lyotard saw 1368: 1365: 1330: 1324: 1294:Le Différend ( 1232:language-games 1204: 1201: 1153:metanarratives 1138: 1132: 1106: 1100: 1088:Barnett Newman 1072:Jacques Monory 1064:Marcel Duchamp 1010: 1007: 982: 976: 938:Musique en jeu 905: 902: 868:, métarécits ( 861: 858: 786: 783: 694: 691: 666:splinter group 602: 601:Political life 599: 595:Gilles Deleuze 591:Mikel Dufrenne 569:French Algeria 518:Peregrinations 510:Louis-le-Grand 508:(1935–42) and 497: 494: 492: 489: 437:postmodern art 329: 328: 325: 324: 308: 305: 302: 301: 291: 289:Main interests 288: 285: 284: 204: 200: 199: 179: 173: 172: 167: 163: 162: 157: 153: 152: 149: 148: 145: 141: 140: 137: 133: 132: 107: 103: 102: 99: 95: 94: 91: 89:(aged 73) 83: 79: 78: 72: 70:10 August 1924 61: 57: 56: 49: 41: 40: 37: 15: 13: 10: 9: 6: 4: 3: 2: 6241: 6230: 6227: 6225: 6222: 6220: 6217: 6215: 6212: 6210: 6207: 6205: 6202: 6200: 6197: 6195: 6192: 6190: 6187: 6185: 6182: 6180: 6177: 6175: 6172: 6170: 6167: 6165: 6162: 6160: 6157: 6155: 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5300: 5297: 5295: 5292: 5290: 5287: 5285: 5284:Postmodernism 5282: 5280: 5277: 5275: 5272: 5270: 5267: 5265: 5262: 5260: 5257: 5255: 5252: 5250: 5247: 5245: 5242: 5241: 5239: 5235: 5229: 5226: 5224: 5221: 5219: 5216: 5214: 5211: 5209: 5206: 5204: 5201: 5199: 5196: 5194: 5191: 5189: 5186: 5184: 5181: 5179: 5176: 5175: 5173: 5169: 5165: 5158: 5153: 5151: 5146: 5144: 5139: 5138: 5135: 5123: 5120: 5118: 5115: 5114: 5111: 5105: 5102: 5100: 5097: 5095: 5092: 5090: 5087: 5085: 5084:Media studies 5082: 5080: 5077: 5075: 5072: 5070: 5067: 5065: 5062: 5060: 5057: 5055: 5052: 5050: 5049:Will to power 5047: 5045: 5042: 5040: 5037: 5035: 5032: 5030: 5027: 5025: 5022: 5020: 5017: 5015: 5012: 5010: 5007: 5005: 5002: 5000: 4997: 4995: 4992: 4990: 4987: 4985: 4982: 4980: 4977: 4975: 4974:Leap of faith 4972: 4970: 4967: 4965: 4962: 4960: 4957: 4955: 4952: 4950: 4947: 4945: 4942: 4940: 4937: 4935: 4932: 4930: 4927: 4925: 4922: 4920: 4917: 4915: 4912: 4910: 4907: 4905: 4902: 4900: 4897: 4895: 4894: 4890: 4886: 4883: 4881: 4878: 4876: 4873: 4872: 4871: 4868: 4866: 4863: 4861: 4858: 4856: 4853: 4851: 4848: 4846: 4843: 4841: 4838: 4836: 4833: 4831: 4828: 4826: 4823: 4822: 4820: 4816: 4810: 4809:Structuralism 4807: 4805: 4802: 4800: 4797: 4793: 4790: 4789: 4788: 4785: 4783: 4780: 4778: 4777:Postmodernism 4775: 4773: 4772:Phenomenology 4770: 4768: 4765: 4763: 4760: 4758: 4755: 4751: 4748: 4746: 4743: 4742: 4741: 4738: 4736: 4733: 4731: 4728: 4726: 4723: 4721: 4718: 4716: 4713: 4711: 4708: 4706: 4703: 4701: 4698: 4697: 4695: 4691: 4685: 4682: 4680: 4677: 4675: 4672: 4670: 4667: 4665: 4662: 4660: 4657: 4655: 4652: 4650: 4647: 4645: 4642: 4640: 4637: 4635: 4632: 4630: 4627: 4625: 4622: 4620: 4617: 4615: 4612: 4610: 4607: 4605: 4602: 4600: 4597: 4595: 4592: 4590: 4587: 4585: 4584:Merleau-Ponty 4582: 4580: 4577: 4575: 4572: 4570: 4567: 4565: 4562: 4560: 4557: 4555: 4552: 4550: 4547: 4545: 4542: 4540: 4537: 4535: 4532: 4530: 4527: 4525: 4522: 4520: 4517: 4515: 4512: 4510: 4507: 4505: 4502: 4500: 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Lyotard. 4041: 4038: 4034: 4031: 4027: 4024: 4021: 4017: 4013: 4009: 4005: 4001: 3998: 3995:Lewis, Jeff. 3994: 3991: 3988: 3984: 3981: 3977: 3974: 3971: 3967: 3964: 3960: 3957: 3953: 3952:Bamford, Kiff 3950: 3949: 3945: 3937: 3931: 3927: 3920: 3917: 3912: 3908: 3901: 3898: 3893: 3889: 3885: 3881: 3877: 3873: 3869: 3865: 3861: 3854: 3851: 3846: 3839: 3836: 3830: 3827: 3822: 3816: 3812: 3805: 3802: 3797: 3793: 3786: 3783: 3778: 3774: 3770: 3766: 3762: 3758: 3751: 3748: 3742: 3740: 3738: 3734: 3730: 3724: 3721: 3716: 3714:9782718605326 3710: 3706: 3699: 3696: 3691: 3689:9781573926355 3685: 3681: 3674: 3671: 3667: 3661: 3658: 3653: 3649: 3645: 3641: 3637: 3630: 3627: 3623: 3617: 3615: 3611: 3607: 3604:J-F Lyotard, 3601: 3598: 3592: 3589: 3585: 3579: 3576: 3571: 3569:9781350167360 3565: 3561: 3554: 3551: 3546: 3544:9780804720083 3540: 3536: 3529: 3526: 3515: 3511: 3505: 3502: 3491: 3487: 3480: 3478: 3474: 3458: 3457: 3449: 3446: 3441: 3439:9789058678867 3435: 3431: 3424: 3421: 3417: 3411: 3408: 3398: 3394: 3390: 3386: 3382: 3378: 3371: 3368: 3364: 3358: 3355: 3350: 3348:0-8018-4262-X 3344: 3340: 3339: 3331: 3328: 3323: 3321:0-8166-1610-8 3317: 3313: 3308: 3307: 3298: 3295: 3291: 3285: 3282: 3278: 3275:Minneapolis: 3274: 3268: 3265: 3259: 3256: 3253: 3249: 3246: 3241: 3238: 3232: 3229: 3224: 3217: 3214: 3210: 3204: 3201: 3196: 3192: 3188: 3182: 3179:. Routledge. 3178: 3177: 3169: 3166: 3162: 3156: 3154: 3150: 3144: 3141: 3136: 3134:9789058677914 3130: 3126: 3122: 3115: 3112: 3107: 3103: 3099: 3095: 3091: 3087: 3083: 3079: 3075: 3068: 3065: 3060: 3054: 3050: 3043: 3040: 3035: 3031: 3027: 3023: 3016: 3013: 3008: 3002: 2998: 2991: 2988: 2983: 2979: 2975: 2971: 2967: 2963: 2956: 2953: 2948: 2941: 2938: 2933: 2926: 2923: 2913: 2912: 2905: 2902: 2896: 2893: 2887: 2884: 2880: 2875: 2872: 2867: 2863: 2859: 2853: 2849: 2848: 2840: 2837: 2826: 2822: 2816: 2813: 2801: 2797: 2790: 2787: 2782: 2778: 2774: 2772:0-7914-0805-1 2768: 2764: 2763:Phenomenology 2757: 2754: 2750: 2744: 2741: 2737: 2731: 2728: 2724: 2718: 2714: 2708: 2705: 2700: 2696: 2692: 2686: 2682: 2675: 2672: 2667: 2663: 2659: 2657:0-203-49922-0 2653: 2649: 2642: 2639: 2634: 2630: 2626: 2624:2-7186-0353-4 2620: 2616: 2609: 2606: 2601: 2594: 2591: 2587: 2581: 2578: 2573: 2571:9781780238081 2567: 2563: 2556: 2553: 2549: 2543: 2540: 2535: 2529: 2521: 2517: 2513: 2507: 2503: 2496: 2493: 2488: 2482: 2474: 2470: 2466: 2460: 2456: 2449: 2446: 2441: 2439:9781780238081 2435: 2431: 2424: 2421: 2417: 2411: 2408: 2397: 2393: 2386: 2384: 2380: 2376: 2370: 2368: 2364: 2359: 2353: 2345: 2341: 2337: 2331: 2327: 2320: 2317: 2312: 2310:9780745656151 2306: 2302: 2295: 2292: 2287: 2285:9780415252256 2281: 2277: 2270: 2267: 2255: 2251: 2244: 2241: 2237: 2231: 2228: 2224: 2218: 2216: 2214: 2212: 2208: 2204: 2198: 2196: 2194: 2192: 2190: 2188: 2186: 2184: 2182: 2180: 2176: 2172: 2166: 2163: 2154: 2150: 2149: 2144: 2140: 2135: 2132: 2125: 2124: 2120: 2116: 2113: 2111: 2108: 2107: 2103: 2099: 2095: 2091: 2088: 2085: 2081: 2080:Robert Harvey 2077: 2074: 2071: 2068: 2065: 2062: 2059: 2058:Robert Harvey 2055: 2052: 2049: 2046: 2043: 2039: 2036: 2033: 2032:Robert Harvey 2029: 2026: 2023: 2022:Robert Harvey 2019: 2016: 2013: 2010: 2007: 2004: 2001: 1998: 1995: 1992: 1989: 1986: 1983: 1980: 1977: 1974: 1971: 1967: 1964: 1961: 1958: 1955: 1952: 1949: 1946: 1943: 1940: 1937: 1934: 1931: 1928: 1925: 1921: 1917: 1916:Brian Massumi 1913: 1909: 1908: 1904: 1901: 1897: 1893: 1889: 1886: 1883: 1879: 1875: 1872: 1869: 1865: 1861: 1858: 1855: 1851: 1847: 1844: 1841: 1837: 1833: 1832:Phenomenology 1830: 1829: 1825: 1820: 1817: 1813: 1810: 1806: 1802: 1799: 1795: 1791: 1790: 1787:Miscellaneous 1786: 1784: 1782: 1778: 1774: 1770: 1766: 1762: 1758: 1753: 1751: 1747: 1739: 1736: 1734: 1730: 1726: 1720: 1718: 1717:The Differend 1714: 1710: 1707: 1703: 1699: 1694: 1691: 1686: 1682: 1681:Manfred Frank 1678: 1675: 1671: 1670:The Differend 1667: 1664:have written 1663: 1659: 1651: 1649: 1647: 1643: 1639: 1635: 1627: 1625: 1623: 1619: 1615: 1611: 1607: 1606:Robert Harvey 1599: 1596: 1594: 1591: 1586: 1582: 1580: 1576: 1572: 1568: 1564: 1560: 1556: 1552: 1549:In his book, 1544: 1541: 1539: 1537: 1532: 1531:John Rajchman 1528: 1525: 1521: 1517: 1513: 1505: 1502: 1500: 1498: 1497:The Differend 1494: 1493: 1486: 1484: 1478: 1475: 1471: 1467: 1463: 1462: 1457: 1456:Immanuel Kant 1452: 1450: 1445: 1443: 1439: 1435: 1431: 1427: 1426:René Guiffrey 1423: 1419: 1415: 1411: 1407: 1403: 1402:Ruth Francken 1399: 1395: 1391: 1387: 1386:Valerio Adami 1382: 1381:postmodernism 1378: 1377:modernist art 1374: 1366: 1364: 1361: 1357: 1353: 1349: 1344: 1342: 1341:Immanuel Kant 1338: 1337: 1336:The Differend 1328: 1327:The Differend 1325: 1323: 1321: 1320: 1315: 1311: 1305: 1301: 1299: 1297: 1296:The Differend 1291: 1286: 1284: 1280: 1276: 1272: 1268: 1264: 1259: 1257: 1251: 1249: 1244: 1239: 1237: 1233: 1228: 1224: 1220: 1216: 1212: 1211: 1202: 1200: 1198: 1194: 1190: 1186: 1182: 1178: 1174: 1173:loss of faith 1170: 1169:neoliberalism 1166: 1162: 1158: 1154: 1150: 1146: 1145: 1136: 1133: 1131: 1129: 1124: 1120: 1119: 1114: 1113: 1104: 1101: 1099: 1097: 1093: 1089: 1085: 1081: 1080:Ruth Francken 1077: 1073: 1069: 1068:Valerio Adami 1065: 1061: 1057: 1053: 1049: 1045: 1041: 1039: 1034: 1033: 1027: 1023: 1020:, focused on 1019: 1017: 1008: 1006: 1004: 1000: 996: 992: 991:Merleau-Ponty 988: 980: 977: 975: 973: 969: 965: 961: 957: 953: 949: 948: 943: 939: 935: 931: 927: 923: 922: 917: 916: 911: 910:L'Âge nouveau 903: 901: 898: 894: 890: 886: 885:Sigmund Freud 882: 877: 875: 871: 867: 859: 857: 855: 851: 847: 843: 842:postmodernism 839: 835: 831: 826: 824: 820: 819:phenomenology 816: 812: 808: 804: 803:André Malraux 796: 791: 784: 782: 780: 776: 772: 771:Wolfgang Iser 768: 764: 760: 756: 752: 748: 744: 740: 736: 732: 728: 724: 719: 715: 714:Phenomenology 711: 705: 700: 692: 690: 688: 687:structuralist 684: 683: 678: 674: 670: 667: 663: 659: 655: 651: 647: 643: 639: 635: 631: 626: 622: 618: 614: 610: 609: 600: 598: 596: 592: 588: 587: 582: 578: 574: 573:Phenomenology 570: 566: 562: 558: 554: 550: 546: 542: 538: 534: 530: 526: 521: 519: 515: 511: 507: 503: 495: 490: 488: 486: 482: 478: 474: 470: 466: 462: 461:postmodernity 458: 457:postmodernism 454: 450: 446: 442: 438: 434: 430: 426: 422: 418: 415: 410: 400: 373: 365: 341: 335: 326: 323: 319: 313: 309: 306:Notable ideas 300: 296: 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Retrieved 3513: 3504: 3493:. Retrieved 3489: 3464:. Retrieved 3455: 3448: 3429: 3423: 3415: 3410: 3400:, retrieved 3380: 3370: 3362: 3357: 3337: 3330: 3305: 3297: 3289: 3284: 3272: 3267: 3258: 3240: 3231: 3222: 3216: 3208: 3203: 3175: 3168: 3160: 3143: 3120: 3114: 3081: 3077: 3067: 3048: 3042: 3025: 3021: 3015: 2996: 2990: 2965: 2961: 2955: 2946: 2940: 2934:(19): 134–5. 2931: 2925: 2915:, retrieved 2910: 2904: 2895: 2886: 2874: 2846: 2839: 2828:. Retrieved 2824: 2815: 2803:. Retrieved 2800:octaviana.fr 2799: 2789: 2762: 2756: 2748: 2747:Mann, Doug. 2743: 2735: 2730: 2716: 2707: 2680: 2674: 2647: 2641: 2614: 2608: 2599: 2593: 2585: 2580: 2561: 2555: 2547: 2542: 2501: 2495: 2454: 2448: 2429: 2423: 2415: 2410: 2400:, retrieved 2395: 2374: 2325: 2319: 2300: 2294: 2275: 2269: 2257:. Retrieved 2253: 2243: 2235: 2230: 2222: 2202: 2170: 2165: 2138: 2134: 2115:Spatial turn 2110:Aestheticism 2093: 2089: 2084:Kiff Bamford 2075: 2069: 2063: 2053: 2047: 2037: 2027: 2017: 2011: 2005: 1999: 1993: 1987: 1981: 1975: 1965: 1959: 1953: 1947: 1941: 1935: 1930:Pacific Wall 1929: 1905: 1892:Wlad Godzich 1887: 1873: 1859: 1845: 1831: 1816:David Hawkes 1809:Le différend 1808: 1797: 1754: 1749: 1743: 1733:common sense 1722: 1716: 1711: 1695: 1679: 1669: 1655: 1645: 1641: 1631: 1621: 1617: 1616:of infancy ( 1613: 1610:Kiff Bamford 1603: 1597: 1587: 1583: 1550: 1548: 1542: 1529: 1523: 1511: 1509: 1503: 1496: 1490: 1487: 1479: 1473: 1469: 1465: 1459: 1453: 1446: 1438:Paul Cézanne 1390:Daniel Buren 1370: 1360:gas chambers 1345: 1334: 1332: 1326: 1317: 1307: 1303: 1293: 1289: 1287: 1260: 1252: 1240: 1208: 1206: 1196: 1165:World War II 1142: 1140: 1134: 1122: 1116: 1110: 1108: 1102: 1060:Daniel Buren 1048:Paul Cézanne 1036: 1030: 1015: 1012: 999:Michel Butor 986: 984: 978: 971: 967: 963: 959: 955: 951: 945: 942:L'Art vivant 941: 937: 933: 929: 925: 919: 913: 909: 907: 895:'s negative 878: 863: 846:media theory 837: 833: 829: 827: 814: 810: 806: 800: 717: 713: 709: 696: 680: 668: 661: 645: 641: 637: 620: 617:Soviet Union 606: 604: 584: 576: 557:Epicureanism 545:Zen Buddhism 540: 536: 522: 517: 506:Lycée Buffon 499: 429:epistemology 333: 332: 203:Institutions 191:Post-Marxism 98:Burial place 87:(1998-04-21) 6124:1998 deaths 6119:1924 births 5867:(c. 335 BC) 5857:(c. 390 BC) 5836:Work of art 5789:Picturesque 5645:Avant-garde 5602:Winckelmann 5477:Kierkegaard 5402:Collingwood 5372:Baudrillard 5299:Romanticism 5269:Historicism 5203:Mathematics 5089:Film theory 4999:Ontopoetics 4904:Death drive 4880:Ideological 4799:Romanticism 4730:Hegelianism 4504:Kierkegaard 4364:Castoriadis 4324:de Beauvoir 4309:Baudrillard 4102:(in French) 3707:. Galilée. 3535:The Inhuman 3466:12 February 3022:Art History 1888:Just Gaming 1698:Nietzschean 1551:The Inhuman 1543:The Inhuman 1434:Albert Ayme 1418:Karel Appel 1414:Sam Francis 1367:The sublime 1356:double bind 1339:, based on 1292:(1979) and 1197:The Inhuman 1092:Karel Appel 1084:Sam Francis 1054:as well as 702: [ 565:Constantine 471:founded by 421:sociologist 417:philosopher 222: [ 210: [ 6113:Categories 5806:Recreation 5784:Perception 5677:Creativity 5377:Baumgarten 5367:Baudelaire 5249:Classicism 5164:Aesthetics 5044:Wertkritik 4949:Hauntology 4914:Difference 4909:Différance 4649:Sloterdijk 4519:Kołakowski 3864:Diacritics 3636:"Mainmise" 3519:2023-11-24 3495:2021-10-14 3402:2022-03-02 3195:1063482780 2949:(19): 126. 2917:2017-11-05 2830:2020-12-27 2719:(30): 177. 2699:1152059668 2504:. London. 2402:2021-10-14 2259:19 October 2121:References 1948:Driftworks 1769:literature 1761:philosophy 1725:pragmatics 1628:"Mainmise" 1279:well-being 1256:well-being 1161:métarécits 1149:skepticism 1022:aesthetics 1009:Aesthetics 972:Po&sie 947:Semiotexte 897:dialectics 866:universals 856:in Paris. 613:Trotskyist 449:aesthetics 433:modern art 74:Versailles 66:1924-08-10 5811:Reverence 5717:Eroticism 5687:Depiction 5660:Masculine 5562:Santayana 5522:Nietzsche 5467:Hutcheson 5457:Heidegger 5442:Greenberg 5397:Coleridge 5362:Balthasar 5347:Aristotle 5309:Theosophy 5304:Symbolism 5279:Modernism 5264:Formalism 5079:Semiotics 5074:Semantics 5059:Discourse 4939:Genealogy 4929:Facticity 4700:Absurdism 4629:Schelling 4599:Nietzsche 4474:Heidegger 4289:Bachelard 4274:Althusser 3884:0300-7162 3870:(3): 15. 3798:(4): 722. 3777:1254-5740 3397:233936635 3098:0162-2870 2982:147017209 2866:795757034 2528:cite book 2520:966253014 2481:cite book 2473:837528252 2352:cite book 2344:966253014 2056:. Trans. 2030:. Trans. 1968:. Trans. 1910:. Trans. 1890:. 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