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Partly this is because there are moments where what he says is almost right such as the definition of "relation" he gives in his interview with Claire Parnet, where he visibly reaches for, but can't quite grasp, the notion of a set of ordered pairs , much as many science fiction writers get things almost right. That, plus the fact that he was obviously channeling La Mettrie , which seems to have escaped many people.

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Further commentary at the link. Ellis, Against Deconstruction [Hostile, obviously? Lyotard was worrying about what would happen when computers were hooked up by telecommunications like most futurologists, he thought it meant centralized databases , about treating information as a commodity, and generally about irresponsible, greedy uses of technology. His track-record as a prognosticator is dismal, but so is everyone else's.

The particular awfulness of the book, however, is that these fairly standard, if sensible-at-the-time, issues are drenched in an incredibly pretentious and ignorant discussion of "knowledge," "science," and a supposed fundamental shift in western culture see Nola and Irzik.

Also, he really, really didn't understand computation. The translators, it must be said, did not help by, e.


Overall, if you must look at such dreams of futures past, you're better off reading John Brunner's novel The Shockwave Rider than Lyotard; maybe even better off reading Toffler. It would be more convincing if his economics were better. Still good on drawing out connections between postmodern literature and modernism as such. We set out some of the reasons for this neglect. Lyotard thought that sciences could be justified by non-scientific narratives a position he later abandoned. We show why this is unacceptable, and why many of Lyotard's characterisations of science are either implausible or are narrowly positivist.

One of Lyotard's themes is that the nature of knowledge has changed and thereby so has society itself. However much of what Lyotard says muddles epistemological matters about the definition of 'knowledge' with sociological claims about how information circulates in modern society. We distinguish two kinds of legitimation of science: epistemic and socio-political. Hopkins has, in his different species of book from prague to paris a critique of, paid selected and available children to the temple of Tibet and antitrust grass in the West.

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