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Introduction Notes Introduction 1 . Marguerite Porete, The Mirror of Simple Souls , trans. Ellen L. Babinsky (New York: Paulist Press, 1993), chapter 119. I am also greatly indebted to Anne Carson’s essay ‘How women like Sappho, Marguerite Porete and Simone Weil Tell God’, found in her work Decreation – Poetry, Essays and Opera (New York: Knopft, 2005), pp 157–83. 2 . Lyotard, The Differend: Phrases in Dispute , trans. George Van Den Abbeele (Minneapolis: University of Minnesota, 1988). I have also italicised the differend throughout (going against its usual implementation) so as to typo- graphically emphasise the resistance of the concept into language, as well as to help highlight its notable difference among the concatenation of phrases. 3 . See Soundproof Room , trans. Robert Harvey (Stanford: Stanford University Press, 2002), p 37. 4 . The one exception being Soundproof Room in which Lyotard gives over most of the work (albeit in a brief and typically gnomic fashion) to investigate the ‘anti-aesthetics’ of the French writer Malraux and the various issues surrounding the phrasing of the inaudible. As shall be discussed in Chapter 1 however, Lyotard seems to gesture towards the philosophy of the differend without specifically utilising the concept, something I believe to be a mistake and that this book seeks to redress. 5 . See Lyotard’s Toward the Postmodern , eds, Robert Harvey and Mark S. Roberts (London: Humanity Books, 1993), p 181. 6 . See The Postmodern Explained to Children: Correspondence 1982–1985, trans. Julian Prefanis and Morgan Thomas (Sydney: Southwood Press, 1992), p 100. 7 . See ‘Lyotard Archipelago’ found in Minima Memoria , eds, Claire Nouvet, Zrinka Stahuljak and Kent Still (California: Stanford University Press, 2007), pp 176–96. 8 . Lyotard, The Inhuman: Reflections on Time , trans. Geoffrey Bennington and Rachel Bowlby (Cambridge: Polity Press, 1991), p 101. 9 . Jean-François Lyotard, Instructions paeïennes (Paris: Galilee, 1977), p 41. 10 . Lyotard, ‘Anamnesis: Of the Visible’, trans. C. Venn and R. Boyne. See Theory, Culture, Society , Vol. 21, No. 1 (2004), pp 107–20. 11 . Discussing The Differend , Lyotard declares that ‘For us to philosophize, it is nothing other than to write, and that which is interesting for us in “to write” is not to reconcile but to inscribe that which does not let itself be inscribed.’ Temoigner du differend: Quand phrase ne se peut; Autour de Jean-François Lyotard, ed., Pierre-Jean Labarriere (Paris: Editions Osirs, 1989), p 118. See Gerald Sfez’s essay ‘The Writings of the Differend’, Minima Memoria , pp 86–105. 12 . Bill Readings, Introducing Lyotard: Art and Politics (New York: Routledge, 1991), p 109. 213 214 Notes 13 . James Williams, Lyotard – Towards a Postmodern Philosophy (Cambridge: Polity Press, 1998), p 3. See also his introductory chapter ‘Introduction: Rethinking the Political’, pp 1–8. 14 . Lyotard, Dérive á partir de Marx et Freud (Paris: Union Générale d’Éditions, 1973), p 127. Referenced in James Williams’ Lyotard: Towards a Postmodern Philosophy , p 4. 15 . Lyotard, Just Gaming , trans. Wlad Godzich (Minneapolis: University of Minnesota Press, 1985 ), p 23. 16 . Bill Readings, Introducing Lyotard: Art and Politics , p 87. 17 . Lyotard, Libidinal Economy (Bloomington: Indiana University Press, 1993). 18 . Lyotard, Peregrinations: Law, Form, Event (New York: Columbia University Press, 1990), p 13. 19 . Lyotard, The Postmodern Condition: A Report on Knowledge , trans. Geoff Bennington and Brian Massumi (Minneapolis: University of Minnesota Press, 1984). 20 . As Fraser and Nicholson have noted, it is the universal and ‘detached’ aspect to metanarratives that Lyotard seeks to critique: ‘In his conception of legiti- mating metanarrative, the stress properly belongs on the “meta” and not the “narrative”. It purports to be a privileged discourse capable of situating, char- acterising and evaluating all other discourse, but not itself infected by the historicity and contingency which render first-order discourses potentially distorted and in need of legitimation.’ See Nancy Fraser and Linda Nicholson, ‘Social criticism without philosophy: an encounter between feminism and postmodernism’, Theory, Culture and Society , Vol. 21, No. 2 (1988), p 357. 21 . Indeed, Lyotard has stated: ‘My wish is that those people who have the generosity to give some attention to my work would please read other things than this horrible book, because it was just a passage for me.’ See Gary A. Olsen, ‘Resisting a Discourse of Mastery: A Conversation with Jean-Francois Lyotard’, Women Writing Culture (Albany: State University of New York Press, 1995), p 192. 22 . See Christopher Norris, Deconstruction and the ‘Unfinished Project of Modernity’ (London: The Athelone Press, 2000), pp 10–27. 23 . See Mark Poster, ‘Postmodernity and the Politics of Multiculturalism’, SAGE Masters of Modern Social Thought , Volume I (London: SAGE Publications, 2004), p 167. 24 . See Richard Rorty’s ‘Habermas and Lyotard on Postmodernism’, Critical Evaluations in Cultural Theory, Volume I (London: Routledge, 2006), p 352. Indeed, elsewhere Rorty himself seems untroubled by the dissolution of grand narratives, claiming that: ‘This failure to find a single commen- surating discourse, in which to write a universal translation manual (in thereby doing away with the need to constantly learn new languages) does nothing to cast doubt on the possibility (as opposed to the difficulty) of peaceful social progress.’ See ‘Cosmopolitanism without emancipation: a response to Jean-François Lyotard’, Objectivity, Relativism and Truth: Philosophical Papers , Vol. I (Cambridge: Cambridge University Press, 1991), p 218. As shall be shown however, Lyotard believes that the very idea of progress to be a mistake. 25 . See Habermas’s The Philosophical Discourse of Modernity (Cambridge: Polity in association with Basil Blackwell, 1987), p 296. Notes 215 26 . Emilia Steuerman, ‘Habermas vs Lyotard’, Critical Evaluations in Cultural Theory , Volume II , eds, Victor E. Taylor and Gregg Lambert (London: Routledge, 2006), p 468. According to Habermas, in communicative action ‘participants share a tradition and their orientations are normatively integrated to such an extent that they start from the same definition of the situation and do not disagree about the claims to validity that they reciprocally raise’ while stra- tegic action (incited through conflict, competition and manipulation) it is not possible to reach a direct understanding orientated to validity claims. See ‘What is universal pragmatics?’ in Communication and the Evolution of Society (London: Heinemann Educational Books), 1979, p 209. 27 . See Habermas, The Philosophical Discourse of Modernity , p 296. 28 . See Poster, ‘Postmodernity and the Politics of Multiculturalism’, p 173. 29 . See Norris, Deconstruction and the ‘Unfinished Project of Modernity , pp 18–19. 30 . Ibid., p 19. 31 . As Stuart Dalton notes: ‘Christopher Norris’s critique of Lyotard (in The Truth about Postmodernism) ignores [that] Lyotard makes it clear that differends can be overcome, and it is thought’s responsibility to do so. The incom- mensurability of phrase regimes may not be a permanent condition ... Most current criticism of Lyotard is directed against his early or middle-period, and ignores his most recent work.’ See ‘Lyotard’s Peregrination – Three (and a half) responses to the call of justice’, Philosophy Today , Vol. 38, No. 3–4 (Fall, 1994), footnote 35. As my quotations taken from Deconstruction and the ‘Unfinished Project of Modernity’ have shown, Norris has once more failed to acknowledge that The Differend’s central concern is how to save the honour of thinking rather than revel in its absence. 32 . See Rorty, ‘Habermas and Lyotard on Postmodernism’, p 362. Rorty else- where states that ‘This process of coming to see other human beings as “one of us” rather than as “them” is a matter of detailed description of what unfamiliar people are like and of redescription of what we ourselves are like. This is a task not for theory but for genres such as ethnography, the journal- ist’s report, the comic book, the docudrama, and especially, the novel.’ See Contingency, Irony, Solidarity (Cambridge: Cambridge University Press, 1989), p xvi. Despite the having a degree of sympathy to such a view (itself the result of a theory), I do not understand why philosophy cannot be aligned with aesthetics, something I believe Lyotard’s oeuvre strives to achieve (if not fully explore). 33 . Manfred Frank, Die Grenzen der Verständigung, Ein Geistergespräch zwischen Lyotard und Habermas (Frankfurt: Suhrukamap) 1998. Referenced by Williams in Lyotard – Towards a Postmodern Society , pp 136–40. 34 . See Fredric Jameson, foreword to The Postmodern Condition , p xi. 35 . J.M. Bernstein, ‘Grand Narratives’, in On Paul Ricoeur: Narrative and Interpretation (London: Routledge, 1991), p 110. 36 . See Williams, Lyotard – Towards a Postmodern Society , pp 136–40. 37 . See Readings, Introducing Lyotard: Art and Politics, p 85. 38 . See Keith Crome, ‘Voicing Nihilism’, Rereading Jean-François Lyotard: Essays on His Later Works, eds, Heidi Bickis and Rob Shields (Farnham: Ashgate Publishing Group, 2013), pp 157–67. 39 . See Keith Crome and James Williams, The Lyotard Reader & Guide (Edinburgh: Edinburgh University Press, 2006), p 118. 216 Notes 40 . See The Differend , Cashinahua Notice, pp 152–55. Elsewhere Lyotard states: ‘It is hard to imagine such a culture first isolating the post of narrator from the others in order to give it
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