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In critical theory, and particularly postmodernism, a metanarrative (from meta-narrative, sometimes also known as a master- or grand narrative) is an abstract idea that is thought to be a comprehensive explanation of historical experience or knowledge. According to John Stephens it "is a global or totalizing cultural narrative schema which orders and explains knowledge and experience".^[1] The prefix meta means "beyond" and is here used to mean "about", and a narrative is a story. Therefore, a metanarrative is a story about a story, encompassing and explaining other 'little stories' within totalizing schemes.

The concept was criticized by Jean-François Lyotard in his work, The Postmodern Condition: A Report on Knowledge (1979). In this text, Lyotard refers to what he describes as the postmodern condition, which he characterized as increasing skepticism toward the totalizing nature of "metanarratives" (or "grand narratives," typically characterised by some form of 'transcendent and universal truth'):

“

Simplifying to the extreme, I define postmodern as incredulity toward metanarratives. This incredulity is undoubtedly a product of progress in the sciences: but that progress in turn presupposes it. To the obsolescence of the metanarrative apparatus of legitimation corresponds, most notably, the crisis of metaphysical philosophy and of the university institution which in the past relied on it. The narrative function is losing its functors, its great hero, its great dangers, its great voyages, its great goal. It is being dispersed in clouds of narrative language elements--narrative, but also denotative, prescriptive, descriptive, and so on [...] Where, after the metanarratives, can legitimacy reside? - Jean-Francois Lyotard[2]

”

Contents 1 Examples of metanarratives 2 Poststructuralist skepticism toward metanarratives 3 Replacing grand, universal narratives with small, local narratives 4 Is poststructuralism a metanarrative? 5 Also see 6 References 7 Further reading

[edit] Examples of metanarratives

• Many Christians believe that human nature, since the Fall (Genesis 3), is characteristically sinful, but has the possibility of redemption and experiencing eternal life in heaven - thus representing a belief in a universal rule and a telos for humankind. See also Universal History.
• The Enlightenment theorists believed that rational thought, allied to scientific reasoning, would lead inevitably toward moral, social and ethical progress.
• Muslims view human history as the story of divine contact through prophets like David, Abraham, or Jesus demonstrating rationally impossible feats for human beings (miracles) as proof of authenticity and sent to every people over time to teach purity of heart so that people may receive the guidance of the one true creator or God. These prophets or their messages are resisted when introduced, and distorted or corrupted over time necessitating new prophets, the final one being Muhammad and the uncorrupted Quran; victory ultimately being for those who have purified their hearts and accepted the divine nature of the world.
• The Marxist-Leninists believe that in order to be emancipated, society must undergo a revolution. Just as the bourgeoisie (whose living depends on the control of capital or technology) took power from the noble class (whose wealth was based on control over land), they believe that the present system of capitalism will fall and the proletariat (who live by selling their labor) will take over. This change will be driven by the unstable and cyclical nature of capitalism, and by the alienation felt by the labourers who keep the system working.
• Freudian theory holds that human history is a narrative of the repression of libidinal desires.
• Categorical and definitive periodizations of history, such as the Fall of the Roman Empire, the Dark Ages and Renaissance.
• Many feminists hold that the patriarchy has systematically oppressed and subjugated women throughout history.
• The Whig Interpretation of History, where history was viewed as a teleological process gradually leading to increased liberty and democracy.

[edit] Poststructuralist skepticism toward metanarratives

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Lyotard and many other poststructuralist thinkers have viewed this as a positive development for a number of reasons. First, attempts to construct grand theories tend to dismiss the naturally existing chaos and disorder of the universe. Second, metanarratives are created and reinforced by power structures and are therefore not to be trusted. 'Metanarratives' ignore the heterogeneity or variety of human existence. They are also seen to embody unacceptable views of historical development, in terms of progress towards a specific goal. The latent diverse passions of human beings will always make it impossible for them to be marshalled under some theoretical doctrine and this is one of the reasons given for the collapse of the Soviet Union in the early 1990s.

[edit] Replacing grand, universal narratives with small, local narratives

According to the advocates of postmodernism, metanarratives have lost their power to convince – they are, literally, stories that are told in order to legitimise various versions of "the truth". With the transition from modern to postmodern, Lyotard proposes that metanarratives should give way to 'petits récits', or more modest and "localised" narratives.^{[citation needed]} Borrowing from the works of Wittgenstein and his theory of the "models of discourse",^[3] Lyotard constructs his vision of a progressive politics that is grounded in the cohabitation of a whole range of diverse and always locally legitimated language games. Postmodernists attempt to replace metanarratives by focusing on specific local contexts as well as the diversity of human experience. They argue for the existence of a "multiplicity of theoretical standpoints"^[4] rather than grand, all-encompassing theories.

[edit] Is poststructuralism a metanarrative?

Lyotard's analysis of the postmodern condition has been criticized as being internally inconsistent. For example, thinkers like Alex Callinicos^[5] and Jürgen Habermas^[6] argue that Lyotard's description of the postmodern world as containing an "incredulity toward metanarratives" could be seen as a metanarrative in itself. According to this view, post-structuralist thinkers like Lyotard criticise universal rules but postulate that postmodernity contains a universal skepticism toward metanarratives; and this 'universal skepticism' is in itself a contemporary metanarrative. Like a post-modern neo-romanticist metanarrative that intends to build up a 'meta' critic, or 'meta' discourse and a 'meta' belief holding up that Western science is just taxonomist, empiricist, utilitarian, assuming a supposed sovereignty around its own reason and pretending to be neutral, rigorous and universal. This is itself an obvious sample of another 'meta' story, self-contradicting the postmodern critique of the metanarrative.

Thus, Lyotard's postmodern incredulity towards metanarratives could be said to be self-refuting. If one is skeptical of universal narratives such as "truth", "knowledge", "right", or "wrong", then there is no basis for believing the "truth" that metanarratives are being undermined. In this sense, this paradox of postmodernism is similar to the liar's paradox ("This statement is false."). Perhaps postmodernists, like Lyotard, are not offering us a Utopian, teleological metanarrative, but in many respects their arguments are open to metanarrative interpretation. They place much emphasis on the irrational, though in doing so apply the instruments of reason^{[citation needed]}. Postmodernism is an anti-theory, but uses theoretical tools to make its case. The significance of this contradiction, however, is of course also open to interpretation.

[edit] Also see

• Metafiction

[edit] References

[edit] Further reading

• Lyotard, Jean-François. The Postmodern Condition: A Report on Knowledge. Minneapolis: U of Minnesota P, 1984, reprint 1997. Translated by Geoff Bennington and Brian Massumi.
• Stephens, John and Robyn McCallum (1998). Retelling Stories, Framing Culture : Traditional Story and Metanarratives in Children's Literature. ISBN 0-8153-1298-9.