Maandag 27 augustus 2007 - Lyotard (2) over 'La condition postmoderne'

Jean-François Lyotard: Introduction to The Postmodern Condition: A Report on Knowledge
(een bespreking van het boek door Lyotard zelf
Een mooie zin uit de bespreking:
'The author of the report is a philosopher, not an expert. The latter knows what he knows and what he does not know: the former does not.').


The object of this study is the condition of knowledge in the most highly developed societies. I have decided to use the word postmodern to describe that condition. The word is in current use on the American continent among sociologists and critics; it designates the state of our culture following the transformations which, since the end of the nineteenth century, have altered the game rules for science, literature, and the arts. The present study will place these transformations in the context of the crisis of narratives.

Science has always been in conflict with narratives. Judged by the yardstick of science, the majority of them prove to be fables. But to the extent that science does not restrict itself to stating useful regularities and seeks the truth, it is obliged to legitimate the rules of its own game. It then produces a discourse of legitimation with respect to its own status, a discourse called philosophy. I will use the term modern to designate any science that legitimates itself with reference to a metadiscourse of this kind making an explicit appeal to some grand narrative, such as the dialectics of Spirit, the hermeneutics of meaning, the emancipation of the rational or working subject, or the creation of wealth. For example, the rule of consensus between the sender and addressee of a statement with truth-value is deemed acceptable if it is cast in terms of a possible unanimity between rational minds: this is the Enlightenment narrative, in which the hero of knowledge works toward a good ethico-political end - universal peace. As can be seen from this example, if a metanarrative implying a philosophy of history is used to legitimate knowledge, questions are raised concerning the validity of the institutions governing the social bond: these must be legitimated as well. Thus justice is consigned to the grand narrative in the same way as truth.

Simplifying to the extreme, I define postmodern as incredulity toward metanarratives. This incredulity is undoubtedly a product of progress in the sciences: but that progress in turn presupposes it. To the obsolescence of the metanarrative apparatus of legitimation corresponds, most notably, the crisis of metaphysical philosophy and of the university institution which in the past relied on it. The narrative function is losing its functors, its great hero, its great dangers, its great voyages, its great goal. It is being dispersed in clouds of narrative language elements - narrative, but also denotative, prescriptive, descriptive, and so on. Conveyed within each cloud are pragmatic valencies specific to its kind. Each of us lives at the inter section of many of these. However, we do not necessarily establish stable language combinations, and the properties of the ones we do establish are not necessarily communicable.

Thus the society of the future falls less within the province of a Newtonian anthropology (such as structuralism or systems theory) than a pragmatics of language particles. There are many different language games a heterogeneity of elements. They only give rise to institutions in patches-local determinism.

The decision makers, however, attempt to manage these clouds of sociality according to input/output matrices, following a logic which implies that their elements are commensurable and that the whole is determinable. They allocate our lives for the growth of power. In matters of social justice and of scientific truth alike, the legitimation of that power is based on its optimizing the system's performance - efficiency. The application of this criterion to all of our games necessarily entails a certain level of terror, whether soft or hard: be operational (that is, commensurable) or disappear.

The logic of maximum performance is no doubt inconsistent in many ways, particularly with respect to contradiction in the socioeconomic field: it demands both less work (to lower production costs) and more (to lessen the social burden of the idle population). But our incredulity is now such that we no longer expect salvation to rise from these inconsistencies, as did Marx.

Still, the postmodern condition is as much a stranger to disenchantment as it is to the blind positivist of delegitimation. Where, after the metanarratives, can legitimacy reside? The operativity criterion is technological; it has no relevance for judging what is true or just. Is legitimacy to be found in consensus obtained through discussion, as Jurgen Habermas thinks? Such consensus does violence to the heterogeneity of language games. And invention is always born of dissension. Postmodern knowledge is not simply a tool of the authorities; it refines our sensitivity to differences and reinforces our ability to tolerate the incommensurable. Its principle is not the expert's homology, but the inventor's paralogy.

Here is the question: is a legitimation of the social bond, a just society, feasible in terms of a paradox analogous to that of scientific activity? What would such a paradox be?

The text that follows is an occasional one. It is a report on knowledge in the most highly developed societies and was presented to the Conseil des Universities of the government of Quebec at the request of its president. I would like to thank him for his kindness in allowing its publication.

It remains to be raid that the author of the report is a philosopher, not an expert. The latter knows what he knows and what he does not know: the former does not. One concludes, the other questions - two very different language games. I combine them here with the result that neither quite succeeds.

The philosopher at least can console himself with the thought that the formal and pragmatic analysis of certain philosophical and ethico-political discourses of legitimation, which underlies the report, will subsequently see the light of day. The report will have served to introduce that analysis from a somewhat sociologizing slant, one that truncates but at the same time situates it.

Such as it is, I dedicate this report to the Institut Polytechnique de Philosophie of the Universite de Paris VIII (Vincennes) - at this very postmodern moment that finds the University nearing what may be its end, while the Institute may just be beginning.