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  1. Thorsten Botz-Bornstein (2015). John Orr The Demons of Modernity: Ingmar Bergman and European Cinema. Film-Philosophy 19.
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  2. Thorsten Botz-Bornstein (2015). Virtual Reality: The Last Human Narrative? Brill | Rodopi.
    Is virtual reality the latest grand narrative that humanity has produced? This book attempts to disentangle the common characteristics of human reality and posthuman virtual reality by examining discourses on psychoanalysis, gene-technology, globalization, and contemporary art.
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  3. Thorsten Botz-Bornstein (2014). H-Sang Seung: Design Is Not Design. Journal of Aesthetic Education 48 (1):108-122.
    As a philosopher, the architectural question that fascinates me most is the extent to which architecture imposes a certain way of life on people. Some might answer that architecture should impose as little as possible on peoples’ lives and that, in the ideal case, things will work in the converse: people impose on architecture the way of being that they believe to be most compatible with their lives. I guess that the leading thought underlying the latter scheme is that we (...)
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  4. Thorsten Botz-Bornstein (2014). Reply to Ralph Weber. Philosophy East and West 64 (1):237-237.
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  5. Thorsten Botz-Bornstein (2014). The Heated French Debate on Comparative Philosophy Continues: Philosophy Versus Philology. Philosophy East and West 64 (1):218-228.
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  6. Thorsten Botz-Bornstein (2013). Japan Transformed: Political Change and Economic Restructuring. The European Legacy 18 (5):649-651.
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  7. Thorsten Botz-Bornstein (2013). Speech, Writing, and Play in Gadamer and Derrida. Cosmos and History: The Journal of Natural and Social Philosophy 9 (1):249-264.
    I revisit the Derrida-Gadamer debate in order to analyze more closely the problem of the foundation of reason and of interpretation. I explore the theme of play as a metaphor of non-foundation in both philosophers and analyze how both extract this quality from their readings of Plato’s Phaedrus . Does Derrida not essentialize the game by declaring that the playful experience of a Gadamerian dialogue must produce a metaphysical presence in the form of a hermeneutic intention? I find that the (...)
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  8. Thorsten Botz-Bornstein (2012). Brill Online Books and Journals. Journal of the Philosophy of History 6 (2).
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  9. Thorsten Botz-Bornstein (2012). El Posthumanismo Crítico. Pensamiento y Cultura 15.
    el “Posthumanismo Acrítico” celebra la continuación de lo humano por medios no humanos , así como la creación de una realidad por medios “irreales”. Los posthumanistas intentan lograr un cuerpo más autónomo y con eficiencia energética, desarrollando la interacción del cuerpo-tecnología y la conciencia- digitalidad, la biotecnología o la bioinformática. A través de la interferencia mutua del cuerpo, la conciencia y la realidad, se crea un nuevo espacio de “Realidad Virtual”. El posthumanismo crítico intenta desenredar las características comunes de la (...)
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  10. Thorsten Botz-Bornstein (2012). “Film Thinks!” What About Dreams? A Reading of Daniel Frampton's Filmosophy. Film and Philosophy 17:192-203.
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  11. Thorsten Botz-Bornstein (2012). The Conscious and the Unconscious in History:Lévi-Strauss, Collingwood, Bally, Barthes. Journal of the Philosophy of History 6 (2):151-172.
    Claude Lévi-Strauss holds that history and anthropology differ in their choice of complementary perspectives: history organizes its data in relation to conscious expressions of social life, while anthropology proceeds by examining its unconscious foundations. For R. G. Collingwood historical science discovers not only pure facts but considers a whole series of thoughts constituting historical life. Also Lévi-Strauss sees this: “To understand history it is necessary to know not only how things are, but how they have come to be.” However, Lévi-Strauss (...)
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  12. Thorsten Botz-Bornstein (ed.) (2012). The Crisis of the Human Sciences: False Objectivity and the Decline of Creativity. Cambridge Scholars.
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  13. Thorsten Botz-Bornstein (2011). Confucianism, Puritanism, and the Transcendental: China and America. Protosociology 28:153-172.
    Max Weber examined Chinese society and European Puritanism at the beginning of the Twentieth Century in order to find out why capitalism did not develop in China. He found that Confucianism and Puritanism are mutually exclusive, which enabled him to oppose both in the form of two different kinds of rationalism. I attempt neither to refute nor to confirm the Weberian thought model. Instead I show that a similar model applies to Jean Baudrillard’s vision of American culture, a culture that (...)
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  14. Thorsten Botz-Bornstein (2011). Philosophy of Film: Continental Perspectives. In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
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  15. Thorsten Botz-Bornstein (ed.) (2011). The Philosophy of Viagra: Bioethical Responses to the Viagrification of the Modern World. Rodopi.
    The impotency remedy Viagra is the fastest selling drug in history. It has grown beyond being simply a medical phenomenon, but has achieved the status of cultural icon, appearing on television as a pretext for jokes or even as a murder weapon. Viagra has socio-cultural implications that are not limited to sexuality. The Philosophy of Viagra offers a unique perspective as it examines the phenomenon of Viagra through ideas derived from more than two thousand years of philosophical reasoning. In philosophy, (...)
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  16. Thorsten Botz-Bornstein (2010). Cardboard Houses with Wings: The Architecture of Alabama's Rural Studio. Journal of Aesthetic Education 44 (3):16-22.
    The Rural Studio, which was founded by Samuel Mockbee in 1992 and lead by him until his death in 2001, continues its activities. Its specialty is, now as before, the design of innovative houses for poor people living in Alabama's second-poorest county, Hale County, by relying largely on donated and salvaged materials. The houses are made of car windshields, surplus carpet tiles, baled cardboard, old street signs, license plates, etc. Alexis de Tocqueville has said that democracy lowers the standards of (...)
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  17. Thorsten Botz-Bornstein (2010). Genes, Memes, and the Chinese Concept of Wen : Toward a Nature/Culture Model of Genetics. Philosophy East and West 60 (2):pp. 167-186.
    The Chinese concept of wen is examined here in the context of contemporary gene theory and the "cultural branch" of gene theory called "memetics." The Chinese notion of wen is an untranslatable term meaning "pattern," "structure," "writing," and "literature." Wen hua—generally translated as "culture"—signifies the process through which one adopts wen. However, this process is not simply one of civilizational mimesis or imitation but the "creation" of a new pattern. Within a gene-wen debate we are able to read genes neither (...)
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  18. Thorsten Botz-Bornstein (2010). Is Critical Regionalist Philosophy Possible? Comparative and Continental Philosophy 2 (1):11-25.
    In architecture, the concept of Critical Regionalism gained popularity as a synthesis of universal, “modern” elements and individualistic elements derived from local cultures. Critical Regionalist alternatives are more than a postmodern mix of ethno styles but integrate conceptual qualities like local light, perspective, and tectonic quality into a modern architectural framework. In order to “critically” root architectural works in their corresponding traditions, Critical Regionalists base their conceptual stances on those philosophers that have produced a critical consciousness in European culture like (...)
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  19. Thorsten Botz-Bornstein (2010). What Does It Mean To Be Cool? Philosophy Now 80:6-7.
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  20. Thorsten Botz-Bornstein (2009). Aesthetics and Politics of Space in Russia and Japan: A Comparative Philosophical Study. Lexington Books.
    Introduction -- The historical foundations of Russian and Japanese philosophies -- Space in NOH : plays and icons -- Models of cultural space derived from Nishida Kitar and Semën L. Frank (Basho and Sobornost) -- Space and aesthetics : a dialogue between Nishida Kitar and Mikhail Bakhtin -- From community to time, space, development : Trubetzkoy, Nishida, Watsuji -- Conclusion -- Postface: Resistance and slave nations.
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  21. Thorsten Botz-Bornstein (2009). Irving Singer (2007) Ingmar Bergman, Cinematic Philosopher: Reflections on His Creativity. Film-Philosophy 14 (1):371-376.
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  22. Thorsten Botz-Bornstein (2009). Mazhar Hussain and Robert Wilkinson, Eds. The Pursuit of Comparative Aesthetics: An Interface Between East and West Reviewed By. Philosophy in Review 28 (1):28-31.
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  23. Thorsten Botz-Bornstein (2008). Style and Substance in The Matrix : Stacy Gillis. Ed. (2005) The Matrix Triology: Cyberpunk Reloaded. Film-Philosophy 12 (1):107-116.
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  24. Thorsten Botz-Bornstein (2008). Wong Kar-Wai's Films and the Culture of the Kawaii. Substance 37 (2):94-109.
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  25. Thorsten Botz-Bornstein (2007). Dreams in Buddhism and Western Aesthetics: Some Thoughts on Play, Style and Space. Asian Philosophy 17 (1):65 – 81.
    Several Buddhist schools in India, China and Japan concentrate on the interrelationships between waking and dreaming consciousness. In Eastern philosophy, reality can be seen as a dream and an obscure 'reality beyond' can be considered as real. In spite of the overwhelming Platonic-Aristotelian-Freudian influence existent in Western culture, some Western thinkers and artists - Valéry, Baudelaire, and Schnitzler, for example - have been fascinated by a kind of 'simple presence' contained in dreams. I show that this has consequences for a (...)
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  26. Thorsten Botz-Bornstein (2007). European Transfigurations—Eurafrica and Eurasia: Coudenhove and Trubetzkoy Revisited. The European Legacy 12 (5):565-575.
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  27. Thorsten Botz-Bornstein (2007). Films and Dreams: Tarkovsky, Bergman, Sokurov, Kubrick, and Wong Kar-Wai. Lexington Books.
    Films and Dreams considers the essential link between films and the world of dreams. Thorsten Botz-Bornstein reveals a common structure of "dreamtense" in the works of major filmmakers like Tarkovsky, Sokurov, Bergman, and Wong Kar-wai.
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  28. Thorsten Botz-Bornstein (2007). From Community to Time-Space Development: Comparing N. S. Trubetzkoy, Nishida Kitar, and Watsuji Tetsur. Asian Philosophy 17 (3):263 – 282.
    I introduce and compare Russian and Japanese notions of community and space. Some characteristic strains of thought that exist in both countries had similar points of departure, overcame similar problems and arrived at similar results. In general, in Japan and Russia, the nostalgia for the community has been strong because one felt that in society through modernization something of the particularity of one's culture had been lost. As a consequence, both in Japan and in Russia allusions to the German sociologist (...)
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  29. Thorsten Botz-Bornstein (2007). On Benjamin & Tarkovsky. Film and Philosophy 11.
     
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  30. Thorsten Botz-Bornstein (2006). Ethnophilosophy, Comparative Philosophy, Pragmatism: Toward a Philosophy of Ethnoscapes. Philosophy East and West 56 (1):153-171.
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  31. Thorsten Botz-Bornstein (2006). Genes and Pixels. Angelaki 11 (2):169 – 177.
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  32. Thorsten Botz-Bornstein (2006). Mapping Film Studies: Symposium on Dominique Château's Cinéma Et Philosophie. Film-Philosophy 10 (2):82-86.
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  33. Thorsten Botz-Bornstein (2006). The New Surrealism: Lost Stories, Reality Television and Amateur Dream-Censors. Janus Head 9 (1):181-186.
    “Reality television” is inspired by a particular fascination with “reality.” The detached way of “narrating” events with its occasional emergence of all-too-human constellations comes closer to that of dreaming than to that of analysis, consumption, or first-degree simulation. In the end, however, reality television adopts the form of an anti-narrative in which conventional narrative and receptive devices have not been overcome in order to create a real aesthetic of dreams, but have been overturned in order to create a strange kind (...)
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  34. Thorsten Botz-Bornstein (2006). Vasily Sesemann: Experience, Formalism, and the Question of Being. Rodopi.
    Born in Vyborg in 1884 by parents of German descent, Vasily Sesemann grew up and studied in St. Petersburg. A close friend of Viktor Zhirmunsky and Lev P. Karsavin, Sesemann taught from the early 1920s until his death in 1963 at the universities of Kaunas and Vilnius in Lithuania . Botz-Bornstein’s study takes up Sesemann’s idea of "experience" as a dynamic, constantly self-reflective, "ungraspable" phenomenon that cannot be objectified. Through various studies, the author shows how Sesemann develops an outstanding idea (...)
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  35. Thorsten Botz-Bornstein & Jürgen Hengelbrock (eds.) (2006). Re-Ethnicizing the Minds?: Cultural Revival in Contemporary Thought. Rodopi.
    The predominance and global expansion of homogenizing modes of production, consumption and information risks alienating non-Western and Western people alike from the intellectual and moral resources embedded in their own distinctive cultural traditions. In reaction to the erosion of traditional cultures and civilizations, we seem to be witnessing the re-emergence of a tendency to “re-ethnicize the mind” through renewed and more or less systematic cultural revivals worldwide . How do and should philosophers understand and assess the significance and impact of (...)
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  36. Thorsten Botz-Bornstein (2004). Ananta Ch. Sukla, Ed., Art and Experience Reviewed By. Philosophy in Review 24 (1):68-70.
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  37. Thorsten Botz-Bornstein (2004). Ananta Ch. Sukla, Ed., Art and Experience. [REVIEW] Philosophy in Review 24:68-70.
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  38. Thorsten Botz-Bornstein (ed.) (2004). Place and Dream: Japan and the Virtual. Rodopi.
    This is a book about space. On a first level, it reflects traditional Japanese ideas of space against various “items” of Western culture. Among these items are Bakhtin's “dialogicity”, Wittgenstein’s Lebensform, and “virtual space” or “globalized” space as representatives of the latest development of an “alienated”, modern spatial experience. Some of the Western concepts of space appear as negative counter examples to“basho-like”, Japanese places; others turn out to be compatible with the Japanese idea of space.On a second level, the book (...)
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  39. Thorsten Botz-Bornstein (2004). Realism, Dream, and 'Strangeness' in Andrei Tarkovsky. Film-Philosophy 8 (3).
    At the centre of theories of film form is the idea that the montage of different scenes produces cinematic time. Montage creates a conflict between different shots, and time (as a purely functional relationship between shots) arises out of montage as an abstract element.
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  40. Thorsten Botz-Bornstein (2003). Europe: Space, Spirit, Style. The European Legacy 8 (2):179-187.
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  41. Thorsten Botz-Bornstein (2003). Nishida and Wittgenstein: From 'Pure Experience' to Lebensform or New Perspectives for a Philosophy of Intercultural Communication. Asian Philosophy 13 (1):53 – 70.
  42. Thorsten Botz-Bornstein (2003). The Dream of Language: Wittgenstein's Concept of Dreams in the Context of Style and Lebensform. Philosophical Forum 34 (1):73-89.
  43. Thorsten Botz-Bornstein (2002). Khôra or Idyll? The Space of the Dream. Philosophical Forum 33 (2):173–194.
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  44. Thorsten Botz-Bornstein (2000). Contingency and the "Time of the Dream": Kuki Shūzō and French Prewar Philosophy. Philosophy East and West 50 (4):481-506.
    There are many links between Kuki Shūzō and the French philosophy of the 1920s that treated the phenomenon of contingency. Examined are (1) the problem of time as it presented itself to French philosophers at the beginning of the twentieth century and its reception by Kuki as an Oriental philosopher and a Buddhist; (2) the problem of liberty and of existence in these French philosophers and in Buddhism; and (3) the phenomenon of the dream as a psychic and aesthetic phenomenon (...)
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  45. Thorsten Botz-Bornstein (1999). Shûzô Kuki et la 'philosophie de la contingence' française. Revue Philosophique De Louvain 97 (1):113-126.
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