Results for 'Botz-Bornstein Thorsten'

384 found
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  1.  4
    Vasily Sesemann: Experience, Formalism, and the Question of Being.Thorsten Botz-Bornstein - 2006 - 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 (...)
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  2. Ethnophilosophy, Comparative Philosophy, Pragmatism: Toward a Philosophy of Ethnoscapes.Thorsten Botz-Bornstein - 2006 - Philosophy East and West 56 (1):153-171.
  3.  6
    Virtual Reality: The Last Human Narrative?Thorsten Botz-Bornstein - 2015 - 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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  4.  56
    From Community to Time–Space Development: Comparing N. S. Trubetzkoy, Nishida Kitarō, and Watsuji Tetsurō.Thorsten Botz-Bornstein - 2007 - 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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  5. Films and Dreams: Tarkovsky, Bergman, Sokurov, Kubrick, and Wong Kar-Wai.Thorsten Botz-Bornstein - 2007 - 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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  6.  39
    Speech, Writing, and Play in Gadamer and Derrida.Thorsten Botz-Bornstein - 2013 - Cosmos and History 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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  7.  97
    Genes, Memes, and the Chinese Concept of Wen : Toward a Nature/Culture Model of Genetics.Thorsten Botz-Bornstein - 2010 - 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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  8.  42
    Nishida and Wittgenstein: From 'Pure Experience' to Lebensform or New Perspectives for a Philosophy of Intercultural Communication.Thorsten Botz-Bornstein - 2003 - Asian Philosophy 13 (1):53 – 70.
  9.  10
    Place and Dream: Japan and the Virtual.Thorsten Botz-Bornstein (ed.) - 2004 - 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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  10.  14
    Aesthetics and Politics of Space in Russia and Japan: A Comparative Philosophical Study.Thorsten Botz-Bornstein - 2009 - 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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  11. Ananta Ch. Sukla, Ed., Art and Experience Reviewed By.Thorsten Botz-Bornstein - 2004 - Philosophy in Review 24 (1):68-70.
     
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  12. Ananta Ch. Sukla, Ed., Art and Experience. [REVIEW]Thorsten Botz-Bornstein - 2004 - Philosophy in Review 24:68-70.
     
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  13.  7
    Believers and Secularists: “Postmodernism,” Relativism, and Fake Reasoning.Thorsten Botz-Bornstein - 2014 - Cultura 11 (2):183-198.
  14.  6
    Bullshit Jobs by David Graeber. [REVIEW]Thorsten Botz-Bornstein - 2020 - Philosophy Now 137:42-43.
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  15. Brill Online Books and Journals.Thorsten Botz-Bornstein - 2012 - Journal of the Philosophy of History 6 (2).
     
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  16. Blade Runner 2049.Thorsten Botz-Bornstein - 2021 - Film and Philosophy 25:69-84.
    What is the “miracle” that protein farmer Sapper Morton mentions when he says to K: “You never saw a miracle”? It is the transformation of inorganic life into organic life. Rachael, who was a replicant in the old Blade Runner gave birth to twins. Tyrell had “perfected procreation,” in the words of Niander Wallace, but his knowledge has been lost. The theme of 2049 revolves around the scientific and philosophical question whether machines can become organic. Is a human only an (...)
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  17.  25
    Contingency and the "Time of the Dream": Kuki Shūzō and French Prewar Philosophy.Thorsten Botz-Bornstein - 2000 - 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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  18.  24
    Cardboard Houses with Wings: The Architecture of Alabama's Rural Studio.Thorsten Botz-Bornstein - 2010 - 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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  19.  4
    Cardboard Houses with Wings: The Architecture of Alabama’s Rural Studio.Thorsten Botz-Bornstein - 2010 - Journal of Aesthetic Education 44 (3):16.
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  20.  2
    Critical Posthumanism.Thorsten Botz-Bornstein - 2012 - Pensamiento y Cultura 15 (1):20-30.
    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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  21. Confucianism, Puritanism, and the Transcendental: China and America.Thorsten Botz-Bornstein - 2011 - 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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  22.  66
    Dreams in Buddhism and Western Aesthetics: Some Thoughts on Play, Style and Space.Thorsten Botz-Bornstein - 2007 - 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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  23.  15
    Europe: Space, Spirit, Style.Thorsten Botz-Bornstein - 2003 - The European Legacy 8 (2):179-187.
    Firstly, politicians tend to define Europe in terms of space. Scientific connotations of space, however, make such procedures less suitable for cultural expression. Since Europe is obviously constituted also by various concrete elements, it cannot be located in a purely abstract sphere. Secondly, Heidegger argues that mortals should first have to "put up" with the space they are living in before developing a "technological" relationship with this space. What is lacking in Heidegger's place is the--typically European--element of multiculture. Thirdly, Nietzsche (...)
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  24.  23
    European Transfigurations—Eurafrica and Eurasia: Coudenhove and Trubetzkoy Revisited.Thorsten Botz-Bornstein - 2007 - The European Legacy 12 (5):565-575.
    The Eurasianist movement launched a theory according to which Russia does not belong to Europe but forms, together with its Asian colonies, a separate continent named “Eurasia” whose Eastern border is the Pacific Ocean. Similarily, in the early 1920s, Richard Coudenhove-Kalergi, the founder of the Pan-European movement, developed, the idea of “Eurafrica.” I compare the writings of Coudenhove and those of Nicolas S. Trubetzkoy and show how the idea of Europe was used as an anti-essentialist model of a cultural community. (...)
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  25.  14
    Genes and Pixels.Thorsten Botz-Bornstein - 2006 - Angelaki 11 (2):169 – 177.
  26.  6
    Genes and Pixels: Popular Bio-Genetics’ Virtual Aesthetics.Thorsten Botz-Bornstein - 2006 - Angelaki 11 (2):169-177.
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  27.  46
    Is Critical Regionalist Philosophy Possible?Thorsten Botz-Bornstein - 2010 - 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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  28.  41
    Irving Singer (2007) Ingmar Bergman, Cinematic Philosopher: Reflections on His Creativity.Thorsten Botz-Bornstein - 2010 - Film-Philosophy 14 (1):371-376.
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  29.  20
    John Orr (2014) The Demons of Modernity: Ingmar Bergman and European Cinema.Thorsten Botz-Bornstein - 2015 - Film-Philosophy 19 (1).
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  30. John R. Betz, After Enlightenment: The Post-Secular Vision of J. G. Hamann, Wiley-Blackwell, 2009.Thorsten Botz-Bornstein - 2013 - European Journal for Philosophy of Religion 5 (3):202--206.
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  31.  26
    Japan Transformed: Political Change and Economic Restructuring.Thorsten Botz-Bornstein - 2013 - The European Legacy 18 (5):649-651.
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  32.  4
    Khôra.Thorsten Botz-Bornstein - 2002 - Philosophical Forum 33 (2):173-194.
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  33.  41
    Kitsch and Bullshit.Thorsten Botz-Bornstein - 2015 - Philosophy and Literature 39 (2):305-321.
    Harry Frankfurt’s twenty-two page long essay “On Bullshit” was published in 1986 in an academic journal and appeared as a stand-alone book in 2005. The small book was successful and has sparked many discussions by both academics and public intellectuals. In this article I want to examine if, in the realm of art, kitsch overlaps with bullshit as a sort of “aesthetic bullshit” or if there are differences between bullshit as a predominantly ethical phenomenon and kitsch, which works much more (...)
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  34.  36
    Kenosis, Dynamic Śūnyatā and Weak Thought: Abe Masao and Gianni Vattimo.Thorsten Botz-Bornstein - 2015 - Asian Philosophy 25 (4):358-383.
    The verb κενόω means ‘to empty’ and St. Paul uses the word ἐκένωσεν writing that ‘Jesus made himself nothing’ and ‘emptied himself’. Śūnyatā is a Buddhist concept most commonly translated as emptiness, nothingness, or nonsubstantiality. An important kenosis–śūnyatā discussion was sparked by Abe Masao’s paper ‘Kenotic God and Dynamic Śūnyatā’. I confront the kenosis–śūnyatā theme with Vattimo’s kenosis-based philosophy of religion. For Vattimo, kenosis refers to ‘secularization’: when strong structures such as the essence and the fulfilment of the Christian message (...)
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  35.  8
    Khôra or Idyll? The Space of the Dream.Thorsten Botz-Bornstein - 2002 - Philosophical Forum 33 (2):173–194.
  36.  1
    Micro and Macro Philosophy: Organicism in Biology, Philosophy, and Politics.Thorsten Botz-Bornstein - 2020 - New York: Brill | Rodopi.
    What role can philosophy play in a world dominated by neoliberalism and globalization? Must it join universalist ideologies as it has in past centuries? Or might it turn to ethnophilosophy and postmodern fragmentation? Universalist cosmopolitanism and egocentric culturalism are not the only alternatives.
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  37.  39
    Mapping Film Studies: Symposium on Dominique Château's Cinéma Et Philosophie.Thorsten Botz-Bornstein - 2006 - Film-Philosophy 10 (2):82-86.
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  38. Mazhar Hussain and Robert Wilkinson, Eds. The Pursuit of Comparative Aesthetics: An Interface Between East and West Reviewed By.Thorsten Botz-Bornstein - 2008 - Philosophy in Review 28 (1):28-31.
     
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  39. On Benjamin & Tarkovsky.Thorsten Botz-Bornstein - 2007 - Film and Philosophy 11.
     
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  40. Philosophy of Film: Continental Perspectives.Thorsten Botz-Bornstein - 2011 - In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
     
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  41.  27
    Rivalry: A Geisha’s Tale.Thorsten Botz-Bornstein - 2014 - The European Legacy 19 (3):385-386.
  42.  35
    Realism, Dream, and 'Strangeness' in Andrei Tarkovsky.Thorsten Botz-Bornstein - 2004 - 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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  43. Re-Ethnicizing the Minds?: Cultural Revival in Contemporary Thought.Thorsten Botz-Bornstein & Jürgen Hengelbrock (eds.) - 2006 - 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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  44.  3
    Reply to Ralph Weber.Thorsten Botz-Bornstein - 2014 - Philosophy East and West 64 (1):237-237.
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  45.  28
    Style and Substance in The Matrix : Stacy Gillis. Ed. (2005) The Matrix Triology: Cyberpunk Reloaded.Thorsten Botz-Bornstein - 2008 - Film-Philosophy 12 (1):107-116.
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  46.  19
    Shûzô Kuki et la 'philosophie de la contingence' française.Thorsten Botz-Bornstein - 1999 - Revue Philosophique De Louvain 97 (1):113-126.
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  47.  11
    Speech, Writing, and Play in Gadamer and Derrida.Thorsten Botz-Bornstein - 2013 - Cosmos and History : The Journal of Natural and Social Philosophy 9 (1):243-264.
    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 circular (...)
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  48.  36
    The Conscious and the Unconscious in History:Lévi-Strauss, Collingwood, Bally, Barthes.Thorsten Botz-Bornstein - 2012 - 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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  49. The Crisis of the Human Sciences: False Objectivity and the Decline of Creativity.Thorsten Botz-Bornstein (ed.) - 2011 - Cambridge Scholars Press.
    Centralization and over-professionalization can lead to the disappearance of a critical environment capable of linking the human sciences to the "real world." The authors of this volume suggest that the humanities need to operate in a concrete cultural environment able to influence procedures on a hic et nunc basis, and that they should not entirely depend on normative criteria whose function is often to hide ignorance behind a pretentious veil of value-neutral objectivity. In sociology, the growth of scientism has fragmented (...)
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  50.  53
    The Dream of Language: Wittgenstein's Concept of Dreams in the Context of Style and Lebensform.Thorsten BotzBornstein - 2003 - Philosophical Forum 34 (1):73-89.
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