Pourquoi Philosopher? Jean-François Comment et pourquoi, personnellement , je crois. Jean François Lyotard: Critical Evaluations in Cultural Theory. Buy Pourquoi philosopher? by Jean-François Lyotard, Corinne Enaudeau (ISBN : ) from Amazon’s Book Store. Everyday low prices and free. Get this from a library! Pourquoi philosopher?. [Jean-François Lyotard; Corinne Enaudeau].
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Pouequoi, he denies the historical claim that philosophy originates in a particular time and place, for instance, with the pre- Socratics. This openness being the purview of philosophy, Marxism becomes a critical theory a critical theoretical practice? If to philosophize is to desire, and if desire constitutively eludes completion, then philosophy is timeless; it is older than its emergence in writing in ancient Greece, and it will never be finished.
It will be recognized among Lyotard scholars that the introductory course marks an important period: As previously mentioned, to my mind the poirquoi on language is in a sense the most surprising and therefore the most interesting of the four.
Historical aspect aside, the meta-philosophical questions raised in the text should be engaging to even the most casual or novice reader of Lyotard. The course is broken into four lectures, each of which treats a different aspect or way into its animating question: Click here to sign up.
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Presses Universitaires de France,pp. Relegated as he was to a minor footnote of late twentieth century continental philosophy during the first decade of the twenty-first, something of a Lyotard renaissance is now underway on both sides of the Atlantic.
All of the substance of the postmodern and late Lyotard is here in embryonic form. Lyotard denies philosophy an origin, in a double sense. Remember me on this computer.
“Pourquoi Philosopher?” by Jean-François Lyotard | Matthew R. McLennan –
Skip to main content. Help Center Find new research papers in: Trying to hit upon a radical Leftism critical of the Soviet bureaucratic perversion of Marxism, but also immune to the comparatively abstract, humanistic moralising of much post- European Leftism cf. McLennan lectures and throughout his career, accords philosophy a terribly humble place relative to the grand pretensions of its history — but for all that, defends it tenaciously.
Lyotard criticizes the communicational ideology of language as an inert material by which to convey messages, locating the supposed subject-who- speaks in the mesh of a language which always already precedes her. Marx is, in effect, still philosopber major reference; but he is on his way phi,osopher the nigh-unrecognizable Marx of the postmodern and late Lyotard.
The aforementioned questions of desire and of philosophical discourse set the agenda. Socialisme ou barbarie itself splintered during this period under the weight of objective disappointments and a series of divisive and decidedly non-Marxist theses advanced by Cornelius Castoriadis.
Against this background, Pourquoi Philosopher?