 Published the same year as The Postmodern Condition, Lyotard’s Just Gaming (Au juste) is short, but nevertheless deserves its place among a canon of important 20th-century texts on justice, along with his The Differend. After Libidinal Economy, through a series of shorter works, Lyotard argued that we live again in pagan societies with many gods to be worshipped. By this he means that we live among and through a variety of language games (science, art, politics, and so on) (Just Gaming, 36). His main argument, though, is that “we judge without criteria” (Just Gaming, 14), that is, there are no ontological or theoretical foundations for our ethical and political claims for justice (Just Gaming, 44). In this way, he radicalizes David Hume’s (1711–1776) claim that one cannot derive an “ought” from an “is”. Just because there is a certain set of circumstances that we can denotate does not prescribe for us what to do in light of those conditions. Lyotard’s answers in this set of interviews to his interlocutor, Jean-Loup Thébaud, the editor of the French journal L’esprit, attempt to thread a tricky political needle: he recognizes that in postmodernity, there is no metanarrative, no onto-theology, as Martin Heidegger (1889–1976) would call it, that can ground prescriptive statements. Yet, leaving behind any foundation for prescriptive statements does not leave us unable to speak to what is just and unjust. For Lyotard, following Emmanuel Levinas (1906–1995), we are nothing but the receivers of obligations. For Levinas, that meant that ethics was first philosophy and we were always passive to the Other who came before us. But Lyotard argues, though, that ethics cannot be first philosophy, but is but one language game among others. And yet it is not nothing, since we are pulled into the pragmatics and practice of this particular language game that calls on us to make judgments. What is unjust, Lyotard avers,