让-弗朗索瓦·利奥塔

Agora

让-弗朗索瓦·利奥塔

1924–1998

初步了解有意简化——人物介绍讲得更多

再没有人相信关于进步和解放的宏大叙事了——今天的知识是许多小小的语言游戏，没有总的叙事。

定位

结构主义与后结构主义 · 西欧 · 认识论, 政治与法, 美学

《后现代状况》：宏大叙事的终结。

核心思想

宏大叙事的终结
分歧（le différend）
崇高

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影响

受影响于 4

伊曼努尔·康德

受其影响
Lyotard took from Kant the heterogeneity of the faculties and the sublime as presentation of the unpresentable (Le différend, 1983; Leçons sur l’Analytique du sublime, 1991). J.-F. Lyotard, Le différend (1983); L’enthousiasme. La critique kantienne de l’histoire (1986); Leçons sur l’Analytique du sublime (1991); SEP “Jean François Lyotard”
依据: 亦见于 InPhO · InPhO
伊曼努尔·康德 › 1724–1804
西格蒙德·弗洛伊德

受其影响
Lyotard took Freud’s dream-work as a model of the figural that disrupts discourse (Discours, figure, 1971) and his economics of libido for Économie libidinale (1974). J.-F. Lyotard, Discours, figure (1971); Économie libidinale (1974); Dérive à partir de Marx et Freud (1973); SEP “Jean François Lyotard”
依据: 亦见于 InPhO · InPhO
西格蒙德·弗洛伊德 › 1856–1939
路德维希·维特根斯坦

受其影响
Lyotard took Wittgenstein’s language games as the model for the heterogeneity of discourses in The Postmodern Condition (1979), later recast as incommensurable phrase regimens (Le différend, 1983). J.-F. Lyotard, La condition postmoderne (1979); Le différend (1983); L. Wittgenstein, Philosophische Untersuchungen (1953); SEP “Jean François Lyotard”
依据: 亦见于 InPhO · InPhO
路德维希·维特根斯坦 › 1889–1951
科尔内利乌斯·卡斯托里亚迪斯

受其影响
As a member of Socialisme ou Barbarie (1954–64) Lyotard adopted Castoriadis’s critique of bureaucracy, Soviet and capitalist, before splitting with him in 1963 over his revision of Marxism. J.-F. Lyotard, La guerre des Algériens. Écrits 1956–1963 (1989); Pérégrinations (1988); SEP “Jean François Lyotard”
依据: AI 草稿
科尔内利乌斯·卡斯托里亚迪斯 › 1922–1997

批评

批评了 3

格奥尔格·威廉·弗里德里希·黑格尔

批评了
Lyotard treated Hegel’s speculative unity of knowledge as one of the grand narratives of legitimation that have lost their credibility (The Postmodern Condition, 1979, §§ 9–10). J.-F. Lyotard, La condition postmoderne (1979), §§ 9–10; Le différend (1983)
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
卡尔·马克思受其影响

受其影响
In Socialisme ou Barbarie Lyotard analysed the Algerian war in Marxist terms of class and colonial exploitation (1956–63; La guerre des Algériens, 1989), before breaking with Marxism. J.-F. Lyotard, La guerre des Algériens. Écrits 1956–1963 (1989); Pérégrinations (1988); SEP “Jean François Lyotard”
依据: 亦见于 InPhO · InPhO
批评了
Lyotard broke with Marxism in Libidinal Economy (1974) and later counted the narrative of proletarian emancipation among the grand narratives that have lost credibility (The Postmodern Condition, 1979). J.-F. Lyotard, Économie libidinale (1974); La condition postmoderne (1979)
依据: AI 草稿
卡尔·马克思 › 1818–1883
尤尔根·哈贝马斯

批评了
Lyotard objected that Habermas’s aim of universal consensus through discourse rests on an outdated narrative of emancipation and does violence to heterogeneous language games (The Postmodern Condition, 1979). J.-F. Lyotard, La condition postmoderne (1979), §14; “Réponse à la question: qu’est-ce que le postmoderne?” (1982)
依据: AI 草稿
尤尔根·哈贝马斯 › 1929–2026

作品

1979后现代状况
对元叙事的不信任。
1983争异（The Differend）
没有共同裁决规则的冲突。

立场

Lyotard’s The Postmodern Condition, originally a report on knowledge in advanced societies commissioned by the government of Quebec, made “postmodern” a key word. Modernity, he argued, legitimated itself through “grand narratives”: the emancipation of humanity, the progress of reason, the realisation of the spirit. Postmodernity is defined by “incredulity toward metanarratives”; knowledge splits into many heterogeneous language games, and science legitimates itself increasingly through performance and efficiency. In The Differend he analysed conflicts in which there is no common rule for judging both sides, so that one party’s wrong cannot even be expressed. Lyotard also revived the aesthetics of the sublime as a way to bear witness to what cannot be represented.

生平与背景

Lyotard was born in Versailles in 1924 and taught philosophy in Algeria in the early 1950s. For a decade he belonged to the left-wing group Socialisme ou Barbarie before breaking with Marxism. He taught at the University of Paris VIII (Vincennes), co-founded the Collège international de philosophie and later also taught in the United States, at Irvine and Emory.