 Nevertheless, Lyotard judged phenomenology to be ultimately reactionary, unable to respond to the ways in which the economic relations of production produce given conscious states, that is, how subjectivity is founded in objectivity. In this way, Lyotard’s work for the next decade would look to identify and illustrate these relations of production, especially in the Algerian situation, but time and again he chafed against Marxism’s cookie cutter approach, which denied cultural differences as epiphenomenal to the same economic forces it would find everywhere. The events of May 1968—and the vibrant intellectual period of France during the whole of the late 1960s—would have an indelible impact on Lyotard’s work. Marxism failed, he believed, to account for the alliance of bourgeois students and workers together demanding liberation, while the French Communist Party’s siding with Charles de Gaulle’s government in helping bring the May 1968 events to an end scandalized many on the left. Marxism, Lyotard believed, failed to account for the desire that pushed those very students into the streets in the first place. Structuralism, for its part, Lyotard averred, was ultimately too intellectualist to account for the sensuous and figural gestures that were very much a part of the anarchical May 1968 events. As marchers argued against their structuralist professors that structures don’t take to the streets, Lyotard came to emphasize the figural and aesthetic dimensions of human existence—going against what he believed was structuralism’s adherence to intellectual discourse over the libidinal, extra-linguistic and sensuous experience. This would result in Discourse, Figure (1971). This put him at odds with the dominant structuralist and post-structuralist emphasis on language, and as the 1970s began and disappointment set in that May 1968 gave rise to little in terms of substantive change, Lyotard, like others, looked to aesthetics and sensuous relations for their revolutionary potential. This led him to his strongest denunciation of Marxism yet in Libidinal Economy (1973). As the 1970s progressed and France moved from one technocratic government to the next, Lyotard began to elaborate a critique of technoscience and its reductionist account of existence in terms that also reflected post-structuralism’s attunement to difference. Ultimately, as he argued in such works as The Postmodern Condition (1979), Just Gaming (1979), and The Differend (1983), the task—in light of the loss of modernity’s metanarratives—was  to account for the “differends” among different language games, that is, irreducible ways in which peoples operating within different milieu don’t have access to some all-encompassing order in which to have discussions over what is just, true, and so forth. This emphasis on language games, derived from Ludwig Wittgenstein’s (1889–1951) later work, but also influenced by such figures as Saul Kripke (1940– ), brought him within the linguistic turn that he had earlier found to be a linguistic idealism. Lyotard’s writings, then, were always on the move and it would be difficult to form a metanarrative or passkey that brings them all under a common point of view or set of concerns. Nevertheless, while he remained a man of his time—always responding and making advances in the dominant schools of French thought through which he lived—his work continues to speak to those influenced by those fields, as well as new movements in Continental realisms, aesthetics, and posthumanism.