Lyotard’s libidinal philosophy is developed in the major work Libidinal Economy and in two sets of essays, Dérive à partir. Peter King reviews Libidinal Economy by Jean-Francois Lyotard. Libidinal Economy: Jean-François Lyotard: In Libidinal Economy (), a work very much influenced by the Parisian student uprising of May , Lyotard.
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Theory attempts to be detached and “cold,” and takes itself to be a stable and consistent structure which represents stable structures in the world.
Lyotard, Jean-François | Internet Encyclopedia of Philosophy
Sex as the symbolic drainage area for desires that exceed and escape the society, but also as the visceral pelvic thrust Representational theory is itself a libidinal dispositifand Lyotard accentuates the libidinal aspects of theory in order to combat its nihilistic tendencies.
Systems exploit libidinal intensities by channeling them into stable structures. The phrase event remains indeterminate. Harvey, Robert and Lawrence R.
In “Lessons in Paganism” he claims that all discourse is narrative; all theory, all politics, all law, are merely a collection of stories.
Andy rated it really liked it Oct 14, This has motivated much of liberal thought since Kant and is seen most recently in the work of Rawls and Rorty. Legitimation of knowledge by performativity terrorises the production of ideas.
Sexuality in a Non-Libidinal Economy
Paganism suggests that there are irreducible differences in the order of things, and that we must take things on their own terms without attempting to reduce them to universals. Thus, under the conditions of an economy aimed at use value, desire stops being libidinal. This asceticism was not predesigned ideologically. Lyotard presents a postmodern methodological representation of libidihal as composed of multifarious and fragmented language ilbidinal, but games which strictly but not rigidly – the rules of a game can change control the moves which can ljotard made within them by reference to narratives of legitimation which are deemed appropriate by their respective institutions.
Lyotard argues that within genres, we cannot help but make linkages, and the hope is to escape the problem of what Lyotard calls a differend, where one move makes a link from within one discourse in other to colonize, that is, silence, another.
However I fear that the reasons for its appearance may be as much due to hagiography as history.
It is essential to distinguish Lyotard’s concept of postmodern art from other ideas of postmodern art. This logic is diametrically opposed to the logic of libidinal economy that characterizes capitalist society. The politics of the libidinal philosophy revolves around a nuanced reading of Marx and a duplicitous relation to capitalism.
Jean François Lyotard (Stanford Encyclopedia of Philosophy)
In this economy, the object lividinal the tautological realization of its idea—as if it were possible to imagine eclnomy chairness of a chair or to wear the coatness of a coat. Thus, obviously, all terror, annihilation, massacre, etc. 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.
He contributed to and edited the Socialisme ou Barbarie journal, and wrote pamphlets to distribute to workers at protests and at factory gates.
Jean-François Lyotard (1924—1998)
It lyotsrd the zeal and toil of dedication rather than pleasure or jouissance. Lyotard calls such claims into doubt through his thesis that events exceed representation. Other Internet Resources [Please contact the author with suggestions.
For Lyotard, no just resolution of a differend is possible.
Leuven University Press, forthcoming. The problem, however, is that the loss of the libidinal phantasm of desire would be much scarier and more repressive than any puritan restriction on concrete sexual relations. Galerie Stevenson and Palluel, Retrieved from ” https: Within each phrase regimen, there is a certain play, since there may be ambiguities along each aspect above.
He does not claim that research should be aimed at production of “the truth”; he does not try to re-invoke the metanarratives of modernity to legitimate research.
The Hegelian metanarrative speculates on the eventual totality and unity of all knowledge; scientific advancement is legitimated by the story that it will one day lead us to that goal. Readings, Bill, Introducing Lyotard: Thus one follows orders in the army, prays in church, questions in philosophy, etc.