For Lyotard, the turn away from philosophy encompassing the libidinal energy to PoMo was primarily based on his concern with the problem of representation, and with the commitment to the ontology of events. In the Libidinal Economy, Lyotard gets quite tied up in trying to resolve the problems associated with structures that harbor libidinal energies, as they tend to become hegemonic. With the investment of such hegemonic status, these structures are vulnerable to deny other libidinal intensities/energies themselves by claiming sole right to themselves as stable structures, and subsequently become nihilistic and limiting. Since, libidinal energies can exist only within structures, Lyotard fails to show a way out for liberating desire, and also does not set up a place beyond representation that would be immune to the effects of nihilism, but instead, comes up with a metaphysical system, in which both the structures and intensities are essential components for functioning libidinal economy. Nihilism of structures could only be checked by an adherence to notions of dissimulation, by considering the very libidinal energy as the event dormant with under-exploited, potentiality waiting for its release to other structures.