Description: The topic of the paper is the problematic of Bildung in the knowledge society. The question is how the current shift in the discource of the knowledge society from 'learning and competence' to 'creativity and innovation' effects the relation between knowledge and the 'knower' and whether the new creative knowledge production is legitimated by paralogy, the altenative model of legitimation proposed by Lyotard. The objective of the inquiry is to make relevant the problematic of Bildung in the ongoing debate of the conditions of knowledge and education in the knowledge society. The purpose of this being to offer a better understanding of the new conditions of the relation between knowledge and the 'knower' and the nature af the new creative knowledge production. Hopefully, this would contribute to the answer of the ever more pressing question: What is important to learn for the future? The theoretical point of departure of the paper is Lyotard's inquiry into the postmodern condition and the the implications of this for the legitimation of knowledge and the relation between knowledge and the 'knower'. Then follows a discussion with a range of theorists of creativity and knowledge society and philosophers of Bildung. Finally, the social-analytical concept of self-Bildung is launched in order to unfold and test the theses of the paper. To interprete creative knowledge production as a question of self-Bildung is a novelty. Methodology: The paper carries out a theoretical study of Bildung and creativity in the knowledge society. Conclusions: Two theses will be tested in the paper: The first thesis is: The new conditions of the relation between knowledge and the 'knower' makes relevant an up-to-date notion of Bildung inasmuch as it becomes of greater importance to be able to find ones bearings and relate in a personal manner to knowledge. In order to actualize the otherwise obsolite neo-humansitic notion of Bildung, the social-analytical concept of self-Bildung is launched. The second thesis is: Creativity in relation to knowledge production can be interpreted as a 'state of transgression' and as such it belongs to the problematic of Bildung. In this perspective, the state of creativity comes about in a proces of double transgression in which one familiarizes oneself with a certain kind knowledge (Apollian concentration) and then transforms this very knowledge (Dionysian ecstasy). Abstract In The Postmodern Condition from 1979 Lyotard conducts an inquiry into the postmodern condition of knowledge. What characterizes modern science, so his thesis go, is that it legitimates itself with reference to a grand narratives, whereas what characterizes postmodernity is precisely a incredulity towards such metanarratives. This has two mayor implications: Firstly, it has implications for the legitimation of knowledge. Without a foundational reference point to function as a criterion for 'true correspondence', the very discource of legitimation of knowledge change from a question of 'is it true?' to a question of 'what use is it?' Secondly, the quering of any metanarrative regarding the relation between knowledge and the 'knower' results in an exteriorization of knowledge with respect to the knowing subject: "The old principle that the acquisition of knowledge is indissociate from the training (Bildung) of minds, or even of individuals, is becoming obsolite and will become ever more so" (4). Lyotard's study seems to pre-empt the discourse of the 'knowledge society' both with regard to the talk of a new mode of knowledge production, 'Mode 2', in which knowledge is produced in the context of application, and with regard to the prevailing paradigm of 'learning and competence' according to which each individual must engage in developing competence through lifelong learning in order to stay competitive on the market. Lyotard's critique of this commercialization of knowledge is that it brings into effect a logic of performance-efficiency on knowledge and that the application of this criterion to all kinds of knowledge entails a 'certain kind of terror'. Instead, Lyotard proposes paralogy as an alternative model of legitimation by which knowledge is regarded relevant if it 'generates ideas'. Interestingly, a shift is currently underway in the discource of knowledge society from 'learning and competence' to 'creativity and innovation' by which human creativity understood as the ability to create meaningful new forms are taken to be the key factor in economy. Does this mean that the criterion of paralogy is becoming prevailing? And if so, how does this effect the relation between knowledge and the 'creative'? The paper engages in a theoretical discussion of these questions in which two thesis will be tested: The first thesis is: The new conditions of the relation between knowledge and the 'knower' makes relevant an up-to-date notion of Bildung inasmuch as it becomes of greater importance to be able to find ones bearings and relate in a personal manner to knowledge. In order to actualize the otherwise obsolite neo-humansitic notion of Bildung, the social-analytical concept of self-Bildung is launched. The problematic of Bildung seems relevant because it offers a special perspective on the relation between individual and the social in which the formation of the personality occurs as 'transgression of the self in the social'. Nowadays, however, the formation occurs emphatically on the individual's own condition, hence self-Bildung. In opposition to the neo-humanistic notion of Bildung, the point is not to transgress oneself into 'one universal' community and form a 'general' personality (according to the ideal of Humanity), but to transgress oneself into the 'cultural diversity' of communities and form a 'unique' personality (according to ones own taste). The second thesis is: Creativity in relation to knowledge production can be interpreted as a 'state of transgression' and as such it belongs to the problematic of Bildung. In this perspective, the state of creativity comes about in a proces of double transgression in which one familiarizes oneself with a certain kind knowledge (Apollian concentration) and then transforms this very knowledge (Dionysian ecstasy).