Riley Diesh 10/6/ Presenting the Unpresentable Lyotard proposes modernity continually requires a “shattering of belief” and “discovery of lack of reality” as. subverts this form at a deeper level in the effort to present this unpresentable, Lyotard’s figuring of the postmodern sublime depicts “good form” as a. “salace,” a . Essentially, in both works Lyotard understands the Kantian sublime as legitimating .. of presentation” which attempt, in bad faith, “to present the unpresentable.
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This unpresentale in the transformation of the libidinal band represents the formation of rational thought, dominated by binary logic and the law of noncontradiction. Lyotard instead takes Malraux as a set of heterogenous elements texts, political activities, personal relationships, etcwhich he, as author, consciously unifies through the creation of a fictional character.
Lyotard, Jean-François | Internet Encyclopedia of Philosophy
In the second part the focus shifts from Husserl to the work of Maurice Merleau-Ponty. In Lyotard’s postmodern period, art is privileged for its sublime effects and the attention it calls to the differend. This will allow computerization to contribute to knowledge functioning by paralogy rather than by performativity, and to the free functioning of society as a set of heterogenous elements rather than an efficient system, removing the threat of terror.
The other side of the unpresnetable contains residual potentialities for other meanings.
Jean-François Lyotard (1924—1998)
For Lyotard, science is a language game to which legitimation by performativity is not proper. The method Lyotard chooses to use in his investigations is that of language games.
The meaning of the referent cannot be signified.
That is, it must be unsettling before it becomes an accepted norm. Both, says Lyotard, allow the unpresentable to be put forward, but it is the recognizable consistency in form of artworks in the melancholic mode that “continues to offer to the reader or viewer matter for solace and pleasure” 34 and thereby reinforces the Romantic nostalgia for Nature or Absolute Spirit. In this, says Lyotard, Kant himself shows the way when he names ‘formlessness, the absence of form,’ as a possible index to the unpresentable In Constantine Lyotard read Marx and became acquainted with the Algerian political situation, which he believed was ripe for socialist revolution.
As a defining element with which to characterise these technical and technological advancements, Lyotard chooses computerization. Lyotard, “Answering the Question: Lyotard believes that computerization and the legitimation of knowledge by the performativity criterion is doing away with the idea that the absorption of knowledge is inseparable from the training of minds.
Lyotard’s reading of the Kantian sublime as presented in Lessons on the Analytic of the Sublime and in “Answering the Question: Secondly, if there are no rules there is no game and even a small change in the rules changes the game.
Added to this justification paradox is the inability of the understanding to conceive te its own constitutive limiting principles in the first place. In Discours, figurevisual arts are associated with the figural and the process of seeing.
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.
There unpresentbale a strong correlation between his concern that events are not done justice by any one theoretical, representational system, and his thw that unprseentable of political import are not done justice by the way any particular political party or philosophy represents them.
Essentially, the heuristic function of the sublime is to expose reflective judgment of which sublime feeling is a species as the context in which the critical enterprise functions or as the “manner” in which critical thought situates its own a priori conditions. On the one hand Lyotard criticises the dehumanising effects of the progress of science and technology that are themselves bound up with the idea of human progress, and on the other he affirms the dehumanising forces that open lyotarrd our thinking to more than a simple definition of the human.
Jean-François Lyotard and the Sublime, Part Two
Lyotard’s reading of the Kantian sublime. A differend is a case of conflict between parties that cannot be equitably resolved for lack of a rule of judgement applicable to both.
But for the sake of justice, we must try. In the initial presentation of the phrase, the instances of the universe peesenting equivocal. Paganism rejects any universal criteria for judgement, yet Lyotard claims that we must judge, that justice demands this of us.
Presenting the Unpresentable | Riley Diesh –
At the same time, they often deny libidinal intensities themselves, taking themselves to be primary and stable structures.
Manchester University Press, In this sense, paganism can be thought of as a plurality of rules of judgement godsas opposed to belief in just one rule or set of rules God.
Leuven University Press, In scientific knowledge, however, the question of legitimation always arises.
Lyotard needs a methodological representation to apply to society in order to examine the status of knowledge in postmodern societies. Lyotard believes that knowledge is becoming so important an economic factor, in fact, that he suggests that one day wars will be waged over the control of information.