 Lyotard’s writings have been seen as paradigmatic of the excesses of “high theory” in the 1970s and 1980s. His account of language games and refusal to allow any to have a grip on reality is supposed by his critics to have helped usher in a “post-fact” world. Yet Lyotard’s claims, as he well knew, were not far from the anti-realisms of those in Anglo-American philosophy influenced by Ludwig Wittgenstein, such as Michael Dummett (1925–2011), who at the time Lyotard was writing argued that claims to reality were merely moves within a given conceptual scheme and there was no test external to these schemes for corresponding that scheme to an external reality. Though this led Dummett to an anti-realist position on time, following J. M. E. McTaggart (1866–1925), Lyotard’s thinking of phrase regimens and their limits were meant to testify, as The Inhuman makes clear, to human finitude and the unassailable coming of the future and the simplicity of events. The future, as such, is not something that can be predicted from the present, since this would only be a present imagined into the future. Lyotard, especially in The Postmodern Condition, assailed realisms, but always from the point of view that these “realisms” want to pre-program and thus disallow the coming of events. In this way, from the beginning of his career to its end, Lyotard never argued that all was socially constructed, that all language games had equal validity, or that we are locked within the prison house of language. Rather, all of his works attempt to testify to that which escapes language, though we never stop attempting to articulate this excess. This leads to a dizzying array of differences among and between phrase regimens, and Lyotard’s work was to testify to the fact of these differences and the injustices of differends where these differences are silenced. The postmodern, then, bears witness not to the fact that there are no facts, but rather that those claiming a passkey to reality merely want to make a claim for the hegemony of one phrase regimen (e.g., the sciences or techno-capitalism) over all others.