Lyotard’s libidinal philosophy is developed in the major work Libidinal Economy and in two sets of essays, Dérive à partir. Peter King reviews Libidinal Economy by Jean-Francois Lyotard. Desire stands for emancipation, but it is also permeated by the libidinal economy. What does this mean? Jean-François Lyotard’s research on libidinal economy.

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Libidinal Economy

But a resisting worker is also a prostitute. Getting rid of the vicious part of libidinality would also get rid of its potential for creative fervor, since in a libidinal economy, creativity can only develop parallel to libidinal drives.

Harvey, Robert and Lawrence R. Rather, this situation was the consequence of a planned economy that did not so much aim to satisfy individual, specific demands; rather, it was constructed to satisfy basic shared and hence general necessities.

Lyotard will argue that desire can’t be understood via such a distinction, that libido indiscriminately adds parts to the libidinal band, such that there is no alienated desire as such. There ecnomy nothing related. Sexuality is just one of the modes of social production, amorous attachment, and communication: The Lyotard Reader, ed.

Libidinal Economy

The later is the wronged party in a litigation; the former, the wronged party in a differend. An example of a sublime object for Kant would be a mountain; we can have an idea of a mountain, but not a sensory intuition of it econimy a whole.

Lyotard’s writings cover a large range of topics in philosophy, politics, and aesthetics, and experiment with a wide variety of styles.

Just a moment while we sign you in to your Goodreads account. The philosopher Douglas Kellner writes that, like Deleuze and Guattari ‘s Anti-OedipusLibidinal Economy is a key text in the micropolitics of desire. The etymology of this word resides in the Greek words para – beside, past, beyond – and logos in its sense as “reason. Discourse contains elements of the figural poetry and illuminated texts are good examplesand visual space can be structured like discourse when it is broken up into ordered elements in order for the world to be recognisable and navigable by the seeing subject.


This is because personal desire is refused in favor of impersonally deployed de-alienation.

Jean François Lyotard

The conclusion Lyotard comes to is that the occupation must end if the Algerian people are to prosper, but he remains ambivalent about the possibility of revolution. Les transformateurs DuchampParis: He uses these terms metaphorically, however, to describe the workings of reality and society as a whole, divorcing them from their usual attachments to human beings.

As an example, Lyotard suggests that the phrase “To arms! The differend is experienced as a feeling of not being able to find the words to express something; it signals the limits of one language game or phrase regime and the attempt to move on to another one.

Interestingly, this applied even to food, which had to be healthy, but deprived of any specific gourmet features, meaning that one had to eat the cheeseness of cheese—i. Lyotard furthermore asserts that avant-garde art works of the twentieth century do not reinforce the subject, but call it into question through the unsettling effect of the sublime.

Lyotard sees the rise of capital, science and technology linked through legitimation by performativity as a similar threat, however.

Sexuality and libidinal pulsion can be ltotard in things not connected semantically with sexuality at all, and vice versa: Deleuze and Guattari demarcate the difference between desire’s legitimate and illegitimate uses as the basis econoky the possiblity of schizo-analysis, schizo-analysis being a way of liberating desire from its illegitimate uses. The other side of the tensor contains residual potentialities for other meanings. The problematic of time is a recurring feature in Lyotard’s work, and thus The Confession of Augustine can be seen as a further investigation into one of Lyotard’s ongoing concerns.


Moreover much of the recurrent sexual imagery is explicit and at times almost pornographic in the sense that it is gratuitous and aimed for effect.

Lyotard, Jean-François | Internet Encyclopedia of Philosophy

So how do we judge, without criteria? This means that systems contain and hide affects, and that affects contain and hide the possibility for forming systems. Ecoonomy Hawkins rated it it was ok Apr 29, Furthermore, Lyotard’s insistence that the freeing of dissimulated libidinal forces can only be passively done and not actively controlled is motivated by his identification of wilful acts with the organisational subject.

After graduation, inhe took up a position teaching philosophy in Constantine in French East Algeria.

But why should Lyotard have written it, and why is only now seen as the right time to translate into English? This is not to say that links within regimens are not without conflict: