By Andrew Benjamin
Top recognized for his paintings The Postmodern situation , Jean-Francois Lyotard is without doubt one of the prime figures in modern French philosophy. this can be the 1st choice of articles to supply an estimation and critique of his paintings. whereas some of the chapters care for assorted features of Lyotard's writings, they're all desirous about the query of judgement. the significance to Lyotard of judgement, and the way it's to be judged, is a recurrent topic in the course of the whole diversity of his paintings. it's really glaring in his carrying on with engagement with the paintings of Kant. Lyotard's personal essay, Sensus Communis , which opens this quantity, investigates via Kant the presuppositions of judgement. different essays variously contemplate how in his writings Lyotard has rendered challenging present varieties of aesthetic, moral, felony and political judgement. Judging Lyotard is a crucial assortment that may re-introduce Lyotard to English-speaking audiences.
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Additional info for Judging Lyotard (Warwick Studies in Philosophy and Literature)
Lyotard (1984b), op. , §12. ibid. , §13. , §44. Ronald Dworkin, Taking Rights Seriously, London, Duckworth 1977, pp. 150–83. Lyotard (1984b), op. , §44. , p. 82. Lyotard (1985), op. , p. 33. , p. 95. Michel Foucault, ‘The subject and power’, afterword in Michel Foucault: Beyond Structuralism and Hermeneutics (second edn), ed. Dreyfus and Paul Robinow, Chicago, University of Chicago Press 1983, p. 212. Michel Foucault, Power/Knowledge: Selected Interviews and Other Writings 1972–77, ed. Colin Gordon, New York, Pantheon 1980, p.
517–18. Rorty (1980), op. cit, p. 316. Vincent Descombes, Modern French Philosophy, Cambridge, Cambridge University Press 1980. Rawls (1985), op. cit, p. 225. Rawls (1971), op. cit, p. 563. ibid, p. 565. ibid, p. 560. Sandel (1982), op. cit, pp. 19–21. Rawls (1971), op. cit, p. 561. ibid, p. 128. ibid, pp. 252–3. Lyotard (1985), op. cit, p. 9. ibid, p. 15. , p. 94. In Le Différend (Paris, Minuit 1984), Lyotard abandons Wittgenstein’s terminology of the language game in favour of that of the phrase, because ‘language games’ implied players that made use of language like a toolbox, thus repeating the constant arrogance of Western anthropocentrism.
This equalling out isn’t a making equal, the two parties aren’t a pair, they are still non-comparable. There is no common ground for ‘presenting’ something and for explaining it. The two parties defy each other. Between them there is defiance and mistrust, and therefore at the same time, confidence. I should like to say ‘fiance’, ‘affiancing’. There is too much for the understanding to think in the forms, especially the very free ones, which imagination turns over to it; and the imagination is still threatened by that regulation which the faculty of concepts could always impose on forms, by the intellectual ‘recuperation’; of forms.