INTRODUCTION

Critical legal studies movement and feminist jurisprudence both

had by the end of the 1980s submerged into post-modernism.
Postmodern law, and postmodern jurisprudence, relates to
interpretations of the legal system using postmodern
philosophy and the theories of postmodernism. 1
Postmodern interpretations of the law can involve critically
considering legal inequalities connected to gender, class, race
and ethnicity by acknowledging "diversity and multiplicity".
Critical practices connected to postmodern philosophy, such
as critical literacy and deconstruction, can be used as an
interpretative tool to ensure that a range of different
and diverse values and norms are acknowledged or considered.2

1. https://en.wikipedia.org/wiki/Postmodern_law
2. Deflam, Mathieu (2008) Sociology of Law: Visions of a Scholarly Tradition - Chapter 10, Cambridge
University Press

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POST MODERNIST THEORY OF LAW

The word ‘postmodernism’ in literal sense means ‘after

modernism’. It was originally a reaction to modernism (the
word ‘’post’’ is not in the sense ‘’after’’). Post modernism is
mostly influenced by the western European disillusionment
induced by World War II. In general, postmodernism is an
attack on modernist claim about the existence of truth and
value – which has been emerged from the European
th
enlightenment of the 18 century. Post-modernist, therefore,
disputes about the past assumptions particularly with respect to
modernist assumption that truth or an objective reality can be
possibly known.3

The modernist have accepted certain truth such as liberalism,

capitalism, society’s natural structure, and history is a process
of evolution towards that truth- these all are accepted ideals of
modernism. Fukuyama claimed that history has come to an end
now, since the entire world had converted to free market
capitalism and liberal democracy. These assertions are rejected
by postmodernists. Post-modernists characterize modernity as
“an iron cage of bureaucratization, centralization and the

3 . N.K jayakumar, lectures in Jurisprudence, second edition

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infinite manipulation of psyche by the culture industry and the
disciplinary machines of power and knowledge’. They believe
that modernity’s structures, its laws, its literature, its
architecture, its arts, or any of its products are subject to
deconstruction, a process which reveals a number of
alternatives. They do not believe that society contains any
objective truth or natural laws upon which it can be
grounded.4

This allows that reality may exist, but that definite knowledge
of it is untenable. The language is capable of objective
description. Some post-modernist assert that we live in a
“prison house of language’’. The postmodernism in their
historical, cultural, artistic, and philosophical discourses,
propagate that every statement necessarily be tentative,
fragmentary, time-bound and inherently ‘open’ to
contestation.5

The term was used as early as 1914 in an article in the Hibbert

journal written by J.M. Thompson. In this context it was used to
describe fundamental changes in attitudes and beliefs within
Christian society of the time. It was re-coined in 1949 to
describe dissatisfaction with modern architecture, leading to

4 . Ibid
5. Ibid

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the postmodern architecture movement. Later the term was
applied to several movements, including in art, music and
literature that reacted against modern movements and are
typically marked by revival of traditional elements and
techniques. 6

In its broadest context, postmodernism can be seen as a world

view. For instance, Walter Truett Anderson identifies
postmodernism as one of four world views. These four worldviews
are the post-modernist, which sees truth as socially constructed,
the scientific-rational in which is ‘found’ through methodical,
disciplined inquiry, the social- traditional in which truth is found
in the heritage of American and western civilisation and the neo-
romantic in which truth is found either through attaining
harmony with nature and spiritual exploration of the inner self.7

There are many scholars who propagates the post-modern theories

in different disciplines, the most important are French philosophers
Jacques derrida( 1930) and Michel Foucault (1926-1984) and
psychoanalyst Jacques Lacan. They realised that the language is
inadequate as a mode of communication. Derrida, therefore
originated the philosophical method of deconstruction, a system of
analysis that assumes a text has no single or fixed meaning. It
because of the inadequacy of language to express the author’s

6 . Ibid
7 . Ibid

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original intention and because a reader’s understanding of the text
is culturally conditioned that is influenced by the culture in which
the reader lives. Thus texts have many possible legitimate
interpretations brought about by the play of language. His method
of deconstruction when applied to text of law and jurisprudence
brought into picture many conflicting forces within the text and
that highlight the devices the text use to claim legitimacy and the
truth for itself, many of which may lie beyond the intension of its
author. These ideas about language resemble with views held by
the analytic philosophers Wittgenstein and Quine. 8

Foucault provided a critique of the ideals of the enlightenment

such as reason and truth. Foucault also challenged the assumptions
which assume to be permanent truths but have changed over time.
He revealed that the evolution of concepts such as reason,
responsibility, punishment, power etc the attitudes and the
assumptions what we have today seem natural or even inevitable,
but they all are historical phenomena dependent upon time and
place. He further claimed that these ideas today apparently look as
human and liberal as products of enlightenment period, but in
reality they are coercive and destructive.9

The origins of post-modernist thoughts in law find in the basic

tenets of legal realism that law is an instrument of policy and the

8 . Ibid
9 . Ibid

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critical legal studies viewed that all law is politics. The main plank
of post – modern legal theory is its rejection of the structured,
logical and internally consistent picture of society, and the law
which we find in hart’s theory of law as a union of primary and
secondary rules, and in Kelsen’s pyramid of norms. Post-modernist
writing are trying to offer an alternative to the rigid, arbitrary,
normative structure of the liberal legal system. Under the influence
of the writings of Michael Foucault and Jacques Derrida post-
modernist scholars engaged with the study which emphasizes on
the ‘shifting relationships between self and other’. The ‘other’
appears to be the individual who is outside the system who is
disadvantaged by it. The ‘other’ cannot assert that the law is on
their side within the current situations since the system alienates
them. Post modernism recognises that they have an equal claim to
consideration since their assertions are no less valid than those
who are advantaged by the system or no less valid than even the
views of lawyers, judges, or politicians. Post-modernist concern
with the ‘other’ has definitely helped to give an impetus to the
claims of disadvantaged groups like women, blacks, and tribal
within law. However, to what extent and in what manner the law
should seek to accommodate their claims is not clearly bought out
in post-modernist writings.10

10 . Ibid

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Derrida’s deconstruction, through basically applied to
language, had a profound influence on legal theory. Modernist
used to claim that the function of language as mainly
representational it depicts the way things are. In other words,
language discloses the relationship between the words and the
world. In language, some statements are statements of truth or
statements of fact (e.g., this is a chair) and some statements are
statements of opinion for example chair is beautiful. Derrida
says language is a complex web of signs and metaphorical.
Therefore they do not accept the division of language into fact
and opinion but hold that all statements are opinions. This is
because language is inherently indeterminate. Even a statement
of fact, the postmodernists would argue, is a statement of
opinion, because there is no true meaning to the concept of
chair. Even what appears to be a factual statement is, thus, open
to debate and deconstruction.11

Post-modernism is criticized on the ground of deconstruction

which has focuses on the negative, the uncertainties and
ambiguities of existence. In order to counter this criticism, there
has been a version called affirmative post-modernism as developed

11 . Ibid

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by post modernist scholars including J M Balkin, who states that
deconstruction of legal concepts is not nihilistic. 12

Deconstruction is not a denial of the legitimacy of rules and

principles, it is an affirmation of human possibilities that have been
overlooked or forgotten in the privileging of particular legal ideas.
By recalling the elements of human life relegated to a margin in a
given social theory, deconstructive readings challenge us to remake
the dominant conceptions of our society.13

Balkin also poses the question as to why do we want to

deconstruct law or legal doctrine? He answers that this has
mainly to do with the pursuit of justice. We might want to
demonstrate that the law or some part of it is unjust. The
failure of law to adequately deal with some aspect of social life
may lead to injustice. A critical use of deconstruction involves
pointing out that something is wrong and arguing that it could
and should be made better. Balkin asserts that law is always to
some extent and to some degree unjust. The only way of
articulating a person’s conception of justice is through
imperfect laws. Such laws lead to deconstruction and modified
law. This is a continuous process.14

12 . Ibid
13 .Deconstruction Practice and Legal theory (1987) 96 Yale Law Journal 743, p 763
14 . Ibid

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It is interesting to examine how post-modernists view the
deconstructive technique to de-justify or de-legitimate the
liberal constitution. Modernist legal theories are built on the
idea of constitutionalism, the idea of a society governed by the
rule of law with the supremacy of law or the constitution at the
top of the pyramid of laws. The recognition of law as the key to
the exercise of power facilities the legitimation of the exercise
of such political power. P Schlag who calls the practice of
liberal justification, a popular constitutional mythology,
explains it thus:15
The popular narrative recounts the story of a sovereign people who in a
foundational moment established their own state by setting forth in a
written constitution the powers and limitations of their government.
The very identity, content and character of this government is
established by the constitution itself. In turn, the authority of this
Constitution stems from the consent of the governed-their
acquiescence in a limited surrender of their sovereign power in return
for the benefits of a limited, representative government.

Schlag questions the concept of the consent of people as the

basis of the legitimacy of the constitution. Once this concept is
accepted, nobody asks the question, as to what gave the
generation of 1787 (the year in which the American

15 . The Empty circles of liberal Justification (1997) 96(1) Michigan Law Review 1, p3

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constitution was adopted) the authority to delimit freedom for
all subsequent generations. Everyone tends to forget that in
reality people had not been consulted despite the mythology of
consent. Another weakness of the consent theory is that the
individual has to either choose the whole system or nothing.
Once consent to the paramount norm is established, this
necessarily entails consent to a whole series of institutions and
practices that are authorised by the paramount norm. Schlag
concludes that liberalism is not a rational choice, but only an
emotional choice and therefore, does not have any superior
claim to acceptance by deconstructing the language of liberal
constitutionalism. Schlag reveals it as a legitimating of a
political choice that has been made certain individual’s
centuries ago.16
There is also new trend among post-modernists from mere
deconstruction to reconstruction which is visible in the writings
of Santos. He realizes that merely ‘to criticize the dominant
paradigm- an important and difficult task. Santos recognises that
‘modern men and women are configuration or networks of
different subjectivities. He depicts six prevalent structural
subjectivities arising out of six dominant structural places found
in contemporary capitalist society. They are the household place,
workplace, citizen place, world place, market place and

16 . Ibid

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community place. These structural places are the loci of major
power forms circulating in our society. In the household place,
the contradiction or competition is between the dominant
paradigm of patriarchal family and the emergent paradigm of
the co-operative domestic community.In the workplace the
competition is between the dominant paradigm of capitalist
expansionism and the emergent paradigm of eco-socialist
sustainability which involves free associations of producers
geared towards the democratic production of use values
without degrading nature. In the citizen place, competition is
between authoritarian and radical democracy. In radical
democracy, the democratic process is furthered by the
transformation of the relations of power into relations of
shared authority, despotic law into democratic law and
regulatory Commission into emancipator common sense. The
contradiction in the market place is between the paradigm of
individualistic consumerism and the paradigm of human needs.
In the community place, the competition is between fortress
communities and amoeba community. In the world place, the
competition is between the paradigm of unequal development
and exclusive sovereignty and the paradigm of democratically
sustainable development and reciprocally permeable
sovereignty. Santos is optimistic that the emergent paradigm
will result in the emergence of a new system of international
and transnational relations guided by the principles of

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cosmopolitanism and common heritage of mankind. Santos has
used opposing paradigms of the structures of modernity which
certainly provides an insight into a better alternative.17

17 . Ibid

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 POSTMODERN STATE AND LAW 18

Postmodernism is a response to the ‘legitimate crises’ of the society.

It is argued that the modern bureaucratic state has become
dysfunctional, either because it has ‘colonized other life-worlds’, or
because it has inappropriately interfered with the functioning of
other subsystems. The result has been inefficiencies in managing
economic and social problems and the distortion of human
relations.

By way of contrast, the postmodern state is minimalist because

radical democracy depends on the proliferation of public spaces
where social agents become increasingly capable of self-
management.

One important postmodernist theme invokes the instability or

indeterminate of the ‘subject’. First, traditional social categories
(women, gays, blacks etc.) live in different worlds simultaneously,
and the social identity is fractured-there is no scope for
reconciliation. Secondly, there is a difference of psyche of the
individual. Thus there is fragmentation and differences rather than
unity and university. The one is, however, clearly in tension with
the ot her.

18 . Dr.SR.Mynemi, Juriprudence(legal theory) P 572-574 18

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The result of postmodernist jurisprudence is to shift the focus
of jurisprudence from a study of the legal system and its
properties (order, coherence, determinacy etc.) to the ‘nature of
the legal subject’ who apprehends the legal system and judges
it to have these properties. Thus, ‘the nature of legal
understanding’ becomes central to ‘jurisprudential enquiry’.
Since the legal subject is socially constructed, the ways this social
construction has led the legal subject to understand the legal
system also becomes crucial. And equally, jurisprudence makes
‘the subjects’ contribution to the legal system invisible.

Balkin points to three dimensions of jurisprudence. First,

subjects bring ‘purposes’ to their understanding of law. Legal
understanding is a purposive activity of subjects. Secondly,
judgments about the law rest on the ‘nature of the self ‘and
thirdly, subjectivity is important to the study of law because
‘legal understanding’ is also a source of power over the legal
subject. Legal understanding thus makes the legal subject a
locus of ideological power.

The post alternative converts the state into an ‘absent structure

‘and makes possible ‘’autonomy of law as a system of social
regulation’’. There is a new emphasis on legal pluralism. The
state is not the only source of rules of law. We live in families,

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we work in offices and factories, we buy goods as consumers in
the market, and we may accept religious affiliations.

The considerations of law reflect the ambiguities, hopes,

confusions and fears of the post-modern condition. Santos
argues that the modern idea of global rationality has
disintegrated into a multitude of uncontrollable, irrationalities.
What is required is to reinvent this mini-rationalism so that
they form a new totality. Politics and the law in the postmodern
transition is ‘the emergence of a new legal minimalism and of
micro-revolutionary practices.’

The political agenda will emphasise redistribution of economic

resources, as well as the distribution of ‘post materialist goods’
such as better environment and peace and greater
democratization. It will lead to the empowering of victimized
groups. And law will be ‘decanalized’ as it proves ineffective,

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opening a gap in social imagination. Social change will follow
as ‘autonomous subjectivities, free themselves from the
prejudices of legal fetishism’.

As jamesboyd white, a prominent of a emerging ‘law and

humanities movement’, states that law cannot help but partake
of the radical uncertainty of postmodern life, and its multivocal
structure renders it implicated in many contrasting accounts
and languages. Law’s flexibility ensures it in the postmodern
dialectic of multi-directionality against directionless
preformivity.

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Page 17 of 37
ELEMENTS OF POST MODERNITY 19

Temptations for jurisprudence in post modernity

Law is the sword of the sovereign who is to watch over the

subjects and within whose domination the subjects can pursue
their legitimate desires. In time the idea of social progress was
joined with law so that law was seen as an instrument to guide
us to that land and time of their happiness. Law was to be the
guarantor of modernity, the instrument of rational power. In
post modernity many carry swords, but only to brandish them;
law seemed to have lost its rationality. The coherence be
created through historical struggles and the granting of legal
rights, of a modern subject which was being incorporated by a
process of assimilation into the modernity. Instead, however, of
contentment and reasoned satisfaction relates feeling of
personal suspension and ambiguity. In postmodernism the
subjects is forced to live a situation of contingency and choice,
longing for a life of relative peace and contentment within a
socially just and acceptable social order, the subject finds only a
rapidly moving where there are few places to rest and
insufficient time to attain certainty. The subjects become

19 . Dr.SR.Mynemi, Juriprudence(legal theory),cental law publication, 5th edition 2013, P 574-576

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 increasingly confused as they attempt to ascertain the truth of
their social context and the essence of the institutions. In this
uncertain world, neither the law nor their cultural heritage
offer certainty. The following temptations arise to face such
postmodernism.

1.To accept radical relativism: the modern person has to assume

or has to be told, that perfection truth is a realistic, albeit futurist,
possibility. In that way the struggle for justice, the political
commitment to justice, the march into the future and out of the
past, is provided with some sort of meaning and purpose. By
contrast, post modernity is the growing awareness that linkage is
absurd. Thus postmodernism is the realization that there can be
no utopia of the just society the voyage is doomed and by
implication, we are at the destination, the problem is that the
destination is no conclusion. There is no end.

2. Abandoning the search for the wisdom of law in favor of

Preformivity: the critical legal studies movement wished to
return social organization to human concerns, to less alienated
forms of social life and human interaction. Conversely,
proponents of law and economics tend to ask jurisprudence to
speak only in the language understood by economic power-
money. Economics is the language most computer friendly,

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 most minimalist in its claims concerning human nature. The
discourse of the law and economics movement speaks a
postmodern language. Scientific knowledge is not however
self-sustainable. It exists in competition and conflict with other
forms of knowledge which Lyotard labels as narrative and
which dominated in traditional societies. While modernity
waged war on narratives, narrative survived bestowing
legitimacy upon the social institutions and providing positive
and negative forms of integration into established institution.
Thus we witness the growing law and humanities movements
and the narrative style of feminism – but their power base is
ambiguous.

3. To abandon modernity for dialectic of tribalism and rampant

subjectivity: social and cultural modernism has come under
attack from diverse quarters throughout the developed world.
From the right, conservatives argue that modernism has
sundercut the values of everyday life and common sense.

Hedonism, lack of social identification, lack of obedience, self-

love, the withdrawal of defence from authority, are seen not as
features of successful modernization, but of a social and cultural
modernity which has lost its way. Conversely, for those on the left,
the post modern problems, is that of the incomplete
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modernization of the world. When Lyotard claims that in post-
modern condition the grand narratives have lost their credibility
at the same time as we keep on playing the games that were
formerly legitimated by those grand narratives, and do so at a
greater level of performivity. Jamerson defines postmodernism as
nostalgia for the past where, at the same time, we seem to lose our
ability to locate ourselves historically. We became incapable of
embedding ourselves in a time-space contingent that makes
sense. Post modernity denotes a feeling of loss, in that we can no
longer grasp what is going on in society, or indeed the globe as a
whole, yet at the same time we need to know what is going on at
this level of totality in order that we can say that it is no longer
possible to say what is going on. Thus whilst it is fashionable to
say that there is no single theoretical discourse, which is going to
offer us explanations of all forms of social relations and make
possible legitimate modes of political practice and legal
intervention, this itself is, reflexively, a theoretical understanding
of totality.

4 To misunderstand the nature of deconstruction: along with

realization of contingency and the dreams of dynamic
flexibility, the post modern cultural consciousness is obsessed
with the process of deconstruction. Deconstruction enters
jurisprudence first through the law’s textual nature and
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 secondly through the modernist (functional) linkage of law
with social structure. By asking a continual series of questions,
deconstruction seeks to sap the strength of a social structure
whose substance; lies in the prohibition of asking.

For derrida(1992) deconstruction is a form of humanism,

deconstruction’s uncovering of the infinite regress of truth’s
being is not a denial of the task of enlightment, but a call to
remember that the task of philosophy is not to capture truth
but to enable us to live in the spirit of truth. To live amidst the
process of deconstruction is the fate of the modern person who
retains both a critical distance from acquiescing in the power
of the sword of law and who seeks to unpack the normalizing
process of everyday discipline.

5. To refuse the burden of deconstruction by retreating into

gamesmanship: In postmodernism where everything can be
doubted, where justice is authenticity-rather than guarantee-
burden of existence moves, inescapably upon our shoulders.
Postmodern life is a life on the run in conditions of great
preformability.

Through everyday academic and professional legal

practitioners play the game of rational reconstruction doctrine
is developed sometimes new kinds of law are won- such as

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‘restitution law’ – out of the battles of legal language games.
The games of life, the games of law respond to the need for
recognition. Jurisprudence as the search for the truth of law is
the desire for wisdom. That humanities follow desire, rather
than instinct, is the source both of our power and our
existential problems. Through speech, desires one articulates
the ideas of dignity and the sacred, the language games of
contemporary jurisprudence speak to the multi-facused nature
and sources of these desires.

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 LEADING FIGURES20

Jean-Francois Lyotard- “The Postmodern would be that which in

the modern invokes the unpresentable in presentation itself, that
which refuses the consolation of correct forms, refuses the
consensus of taste permitting a common experience of nostalgia
for the impossible, and inquires into new presentations--not to
take pleasure in them, but to better produce the feeling that
there is something unpresentable.” Lyotard attacks many of the
modern age traditions, such as the "Grand" Narrative or what
Lyotard termed the Meta(master) narrative. In contrast to the
ethnographies written by anthropologists in the first half of the
20th Century, Lyotard states that an all encompasing account
of a culture cannot be accomplished.

Jean Baudrillard- is a sociologist who began his career

exploring the Marxist critique of capitalism. During this phase
of his work he argued that, “consumer objects constitute a
system of signs that differentiate the population” . Eventually,

20 . Method of philosophical and literary analysis, derived mainly from the work of Jacques Derrida, that
questions the fundamental conceptual distinctions, or “oppositions,” in Western philosophy through a
close examination of the language and logic of philosophical and literary texts.

Page 24 of 37
however, Baudrillard felt that Marxist tenets did not effectively
evaluate commodities, so he turned to postmodernism. Rosenau
labels Baudrillard as a skeptical postmodernist because of
statements like, “everything has already happened....nothing
new can occur, “ or “there is no real world”. Baudrillard

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breaks down modernity and postmodernity in an effort to
explain the world as a set of models. He identifies early
modernity as the period between the Renaissance and the
Industrial Revolution, modernity as the period at the start of the
Industrial Revolution, and postmodernity as the period of mass
media (cinema and photography). Baudrillard states that we
live in a world of images but images that are only simulations.
Baudrillard implies that many people fail to understand this
concept that, “we have now moved into an epoch...where truth
is entirely a product of consensus values, and where ‘science’
itself is just the name we attach to certain modes of
explanation,”.

Jacques Derrida (15 July 1930 - 9 October 2004) was a French

philosopher. He was born in El Biar, French Algeria into a
Sephardic Jewish family originally from Toledo, Spain. He died
of pancreatic cancer in a Paris hospital. Derrida is identified as
a poststructuralist and a skeptical postmodernist. Much of his
writing is concerned with the deconstruction of texts and
probing the relationship of meaning between texts. He observes
that “a text employs its own strategems against it, producing a

Page 26 of 37
force of dislocation that spreads itself through an entire
system.” Derrida directly attacks Western philosophy's
understanding of reason.He sees reason as dominated by “a
metaphysics of presence.” Derrida agrees with structuralism's
insight, that meaning is not inherent in signs, but he proposes
that it incorrect to infer that anything reasoned can be used as
a stable and timeless model. “He tries to problematize the
grounds of reason

truth, and knowledge...he questions the highest point by

demanding reasoning for reasoning itself.

Michel Foucault (1926- 1984) Foucault was a French

philosopher who attempted to show that what most people
think of as the permanent truths of human nature and society
actually change throughout the course of history. While
challenging the influences of Marx and Freud, Foucault
postulated that everyday practices enabled people to define
their identities and systemize knowledge. Foucault’s study of
power and its shifting patterns is one of the foundations of
postmodernism. Foucault is considered a postmodern theorist
Page 27 of 37
precisely because his work upsets the conventional
understanding of history as a chronology of inevitable facts.
Alternatively, he depicts history as underlayers of suppressed
and unconscious knowledge in and throughouthistory. These
underlayers are the codes and assumptions of order, the
structures of exclusion, that legitimate the episteme by which
societies achieve identities.

Nancy Scheper-Hughes (1944-) She is a professor of

Anthropology at the University of California, Berkeley. In her
work "Primacy of the Ethical" Scheper-Hughes argues that, "If
we cannot begin to think about social institutions and practices
in moral or ethical terms, then anthropology strikes me as quite
weak and useless."She advocates that ethnographies be used as
tools for critical reflection and human liberation because she
feels that "ethics" make culture possible. Since culture is

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preceded by ethics, therefore ethics cannot be culturally bound
as argued by anthropologists in the past. These philosophies are
evident in her other works such as, "Death Without Weeping."
The crux of her postmodern perspective is that,
"Anthropologists, no less than any other professionals, should
be held accountable for how we have used and how we have
failed to use anthropology as a critical tool at crucial historical
moments. It is the act of "witnessing" that lends our word its
moral, at times almost theological, character."

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 CRITICISM 21

Philosopher Noam Chomsky has argued that postmodernism is

meaningless because it adds nothing to analytical or empirical
knowledge. He asks why postmodernist intellectuals won't
respond like people in other fields when asked:
Seriously, what are the principles of their theories, on what
evidence are they based, what do they explain that wasn't
already obvious, etc? These are fair requests for anyone to
make. If they can't be met, then I'd suggest recourse to Hume's
advice in similar circumstances: to the flames.

In a similar vein, Richard Dawkins writes in a favorable review

of Alan Sokal and Jean Bricmont'sIntellectual Impostures
Suppose you are an intellectual impostor with nothing to say,
but with strong ambitions to succeed in academic life, collect a
coterie of reverent disciples and have students around the
world anoint your pages with respectful yellow highlighter.
What kind of literary style would you cultivate? Not a lucid
one, surely, for clarity would expose your lack of content.

Dawkins then uses a quotation from Félix Guattari as an

example of this "lack of content". It has been suggested that the

21 . Criticism_of_postmodernism.htm.pdf

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term "postmodernism" is a mere buzzword that means nothing.
For example, Dick Hebdige, in "Hiding in the Light," writes:

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When it becomes possible for a people to describe as
‘postmodern’ the décor of a room, the design of a building, the
diegesis of a film, the construction of a record, a television
commercial, or an arts documentary, or the ‘intertextual’
relations between them, the layout of a page in a fashion
magazine or critical journal, an anti-teleological tendency
within epistemology, the attack on the ‘metaphysics of
presence’, a general attenuation of feeling, the collective
chagrin and morbid projections of a post-War generation of
baby boomers confronting disillusioned middle-age,
the‘predicament’ of reflexivity, a group of rhetorical tropes, a
proliferation of surfaces, a new phase in , a fascination for
images, codes and styles, a process of cultural, political or
existential fragmentation and/or crisis, the ‘de-centring’ of the
subject, an ‘incredulity towards metanarratives’, the
replacement of unitary power axes by a plurality of
power/discourse formations, the ‘implosion of meaning’, the
collapse of cultural hierarchies, the dread engendered by the
threat of nuclear self-destruction, the decline of the university,
the functioning and effects of the new miniaturised
technologies, broad societal and economic shifts into a ‘media’,
‘consumer’ or ‘multinational’ phase, a sense (depending on
who you read) of ‘placelessness’ or the abandonment of

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placelessness (‘critical regionalism’) or (even) a generalised
substitution of spatial for temporal coordinates - when it
becomes possible to describe all these things as ‘Postmodern’
(or more simply using a current abbreviation as ‘post’ or ‘very
post’) then it’s clear we are in the presence of buzzword.
Others, such as the British historian Perry Anderson, have
argued that the various meanings assigned to the term
"postmodernism" only contradict one another on the surface
and that a postmodernist analysis can offer insight into
contemporary culture. Kaya Yilmaz defends the lack of clarity
and consistency in the term's definition. Yilmaz points out that
because the theory itself is“anti-essentialist and anti-
foundationalist” it is fitting that the term cannot have
anyessential or fundamental meaning.

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CONCLUSION

Postmodernism is a general and wide-ranging term which is

applied to literature, art, philosophy, architecture, fiction, and
cultural and literary criticism, among others. Postmodernism is
largely a reaction to the assumed certainty of scientific, or
objective, efforts to explain reality. In essence, it stems from a
recognition that reality is not simply mirrored in human
understanding of it, but rather, is constructed as the mind tries
to understand its own particular and personal reality. For this
reason, postmodernism is highly skeptical of explanations
which claim to be valid for all groups, cultures, traditions, or
races, and instead focuses on the relative truths of each person.
In the postmodern understanding, interpretation is everything;
reality only comes into being through our interpretations of
what the world means to us individually. Postmodernism relies
on concrete experience over abstract principles, knowing
always that the outcome of one's own experience will
necessarily be fallible and relative, rather than certain and
universal. Postmodernism is "post" because it is denies the

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existence of any ultimate principles, and it lacks the optimism
of there being a scientific, philosophical, or religious truth
which will explain everything for everybody - a characteristic
of the so-called "modern" mind. The problem with
Postmodernism is that it leaves us without absolute foundations
for determining absolute truths about how we should think
and live wisely on

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earth. We can imagine pretty much anything as being true
(human imagination is endless) which is how our world is (and
has been for thousands of years). This freedom to imagine
anything as 'relative truth' is another significant reason why
postmodernism has been universally embraced. Every culture,
religion and diverse group on the planet can claim that their
truths are just as valid as anyone else's This has led to the
concept of 'tolerance'. In conclusion postmodernism and
modernism are somewhat intertwined and it’s in reality very
hard to draw distinct line between the two theories except for
the fact that the later evolved from the former.

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 BIBLIOGRAPHY
BOOKS
nd
1. Dr. S.R.Myneni, Jurisprudence (Legal theory) 2 Edition, Asia law
house,Hyderabad.

2. N.K Jayakumar, Lectures on jurisprudence, second edition, Lexis

nexis Butterworth, Wadhwa Nagpur.

3. Prof. Hilaire McCoubrey & Dr. Nigel D. White; Textbook On

Jurisprudence; Publication by Oxford University Press; Third Edition
1999.

4. The Empty circles of liberal Justification (1997) 96(1) Michigan Law

Review 1

5. Deflam, Mathieu (2008) Sociology of Law: Visions of a Scholarly

Tradition - Chapter 10, Cambridge University Press

6. Deconstruction Practice and Legal theory (1987) 96 Yale Law

Journal 743,

WEBSITES

1. Criticism_of_postmodernism.htm.pdf

2. http://www.spaceandmotion.com/Philosophy

3.www.wikipedia.org

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