Derrida and
deconstructionists would have approved of Lyotard’s “incredulity towards
metanarratives” (202).
The definition of reality as not “simply a reelection the
writing or painting, of the world as it is” but rather “realism is shown to be
a way of representing the world as it should
be” and the example of the Nazi party’s favor of “realistic” art depicting “sculptures
of Aryan white muscular males heroically building the Third and Final Reich:
the ethnically cleansed utopia that in fact was being built via the death and destruction
of the Holocaust” showed an extreme danger of this “realism” that is aspired to
(202). It reminded me of Lacan’s mirror stage, and in this example, it is a bit
alarming the extents they went to achieve this mirror stage (not an individual mirror
stage, but a mirror stage of society). Strangely enough, it also reminded me
Lord Farquaad from Shrek banishing
all the fairytale creatures in an attempt to create the perfect kingdom, and
then later aspiring to marry a princess fit the ideal definition of a king as
defined by the magic mirror.
I also liked Lyotard’s statement of creating text or work
that is not “governed by preestablished rules, and they cannot be judged
according to a determining judgement” and that “Those rules and categories are
what the work of art itself is looking for” (204). This encouragement of
exploration also rejects following an established metanarrative of the central
established guidelines on how to create art.
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