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Leslie Pingus, Authentificating Culture in Imperial Japan : Kuki Shûzô and the Rise of National Aesthetics
No full textBotz-Bornstein Thorsten. Leslie Pingus, Authentificating Culture in Imperial Japan : Kuki Shûzô and the Rise of National Aesthetics. In: Annales. Histoire, Sciences Sociales. 54ᵉ année, N. 3, 1999. pp. 776-778
Russian Philosophy of National Spirit from the 1970s to the 1980s
No full textThe 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 (e.g., “hinduization,” “ivoirization,” “sinofication,” “islamicization,” “indigenization,” etc.). How do and should philosophers understand and assess the significance and impact of this phenomenon? Authors acquainted with the contemporary situation in Africa, Asia, the Middle-East, South-America, and Europe try to answer this question. In the final analysis, the authors of this original and groundbreaking collection of essays plead for a full critical engagement with one’s own particularity while at the same time rejecting any form of cultural, national or regional chauvinism. They consider various ways in which local and global conceptions as well as practices can and already do judiciously inform and positively fertilize each other. At this juncture of history, they argue, societies and peoples must articulate their self-identity by looking critically at their respective cultural resources, and beyond them at the same time
Le Post-humanisme Critique
No full textDOI: 10.5294/pecu.2012.15.1.2 “Uncritical Posthumanism” celebrates the continuation of the human by non-human means (for example, a new techno-bio body) as well as the creation of a reality by “unreal” means. Posthumanists attempt to make the body more self-contained and energy-efficient, developing theinteraction of body-technology and consciousness-digitality, biotechnology or bioinformatics. The mutual interference of body, consciousness and reality creates a new space of “Virtual Reality.” Critical Posthumanism attempts to disentangle the common characteristics of human reality andposthuman Virtual Reality and establishes communicative links between both by sticking to the conviction that simulation should never win over reality. Critical Posthumanism attempts to locate the human in the posthuman. This article analyzes the common points of Virtual Reality, biotechnology, and globalization by reflecting on the notion of the narrative. The existence of Virtual Reality, the gene-code, and globalization is due to the desire to elude any narrative and to express reality “directly.” Gene technology tries to grasp not a certain – temporally definable – stage of the entire process of generation, but the gene itself, as the essential quantity of generation that has no real place in generation itself. Globalization “globalizes” the globe and represents it as something that is neither the “real world” nor its narration but rather a new sphere that we have to accept as such. Critical Posthumanism defines the subtle differences between a Virtual Reality in the sense of a technological narrative and an existential Virtual Irreality that interprets the virtual in a more “human” fashion. DOI: 10.5294/pecu.2012.15.1.2DOI: 10.5294/pecu.2012.15.1.2El “Posthumanismo Acrítico” celebra la continuación de lo humano por medios no humanos (por ejemplo, un nuevo tecno-bio cuerpo), 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 realidad humana y la Realidad Virtual posthumana y establece vínculos comunicativos entre ambos, adhieriendose a la convicción de que la simulación nunca debe ganarse a la realidad. El posthumanismo crítico intenta ubicar al ser humano en el posthumano. Este artículo analiza los puntos comunes de la Realidad Virtual, la biotecnología y la globalización mediante una reflexión sobre la noción de la narración. La existencia de la Realidad Virtual, el códigogenético, y la globalización se debe al deseo de eludir cualquier narrativa y expresar la realidad “directamente”. La tecnología de los genes no trata de entender alguna estapa - temporalmente definible - de todo el proceso de generación, sino el gen en sí mismo, como la cantidad esencial de generación que no tiene lugar real en la generación en sí. La globalización “globaliza” el mundo y lo representa como algo que no es ni el “mundo real” ni su narración, sino más bien una esfera nueva que tenemos que aceptar como tal. El posthumanismo crítico define las diferencias sutiles entre una Realidad Virtual, en el sentido de una narrativa tecnológica, y una Irrealidad Virtual existencial que interpreta lo virtual en una forma más “humana”. DOI: 10.5294/pecu.2012.15.1.2Le “Post-humanisme acritique” célèbre la continuation de l’humain par des moyens non-humains (par exemple, un nouveau techno-bio-corps), ainsi que la création d’une réalité par des moyens “irréels”. Les posthumanistes essaient d’obtenir un corps plus autonome avec une effcacité énergétique, développant l’intéraction du corps-technologie et la conscience-digitalité, labio-technologie ou la bio-informatique. A travers l’interférence mutuelle du corps, la conscience et la réalité, se crée un nouvel espace de “Réalité Virtuelle”. Le posthumanisme critique essaie de demêler les caractéristiques communes de la réalité humaine et de la Réalité Virtuelle post-humaine, et établit des liens communicatifs entre eux; s’adhérant ainsi à la conviction que la simulation ne doit jamais vaincre la réalité. Le posthumanisme critique essaie de situer l’être humain dans le posthumain. Cet article analyse les points communs de la Réalité virtuelle, la bio-technologie et la globalisation à travers une reflexion sur la notion de narration. L’existence de la Réalité Virtuelle, le code génétique, et la globalisation est due au désir d’éluder toute narrative et d’exprimer la réalité “directement”. La technologies des gènes n’essaie pas de comprendre une étape – temporairement définissable – de tout le processus de génération, mais le gène en soi, comme la quantité essentielle de génération qui n’a pas de place réelle dans la génération en soi. La globalisation “globalise” le monde et le représente comme une chose qui n’est ni le “monde réel” ni sa narration, mais plutôtune sphère nouvelle que nous devons accepter en tant que telle. Le posthumanisme critique définit les différences subtiles entre une Réalité Virtuelle,dans le sens d’une narrative technologique et une Irréalité Virtuelle existentielle qui interprète le virtuel d’une façon plus “humaine”
The ‘I’ and the ‘Thou’ : A Dialogue between Nishida Kitaro and Mikhail Bakhtin
Full text linkThis article attempts to crystallize Nishida’s and Bakhtin’s common ideas about the ‘I’ and the ‘Thou’ as paradoxical models of self-perception as well as of the perception of the Other. Stylistic unity, inter-subjectivity, and selfreflection are examined as phenomena of consciousness that are presented in similar manners by both philosophers. Both Bakhtin and Nishida insist on the paradoxical character of the perception of the Other. A fusion of the ‘I’with the ‘Thou’ is not beneficial to the ‘I’ at the moment it wants to understand the ‘Thou’. The aim must be to understand the ‘Thou’ as a ‘Thou’ by maintaining the status of the ‘I’. In Bakhtin’s view, to understand the ‘Other’ is an act of cultural creation. The “Otherness” of the ‘Thou’ is established as an important component of the ‘I’’s understanding of the ‘Thou’ as the ‘Thou’. In Nishida’s later philosophy, the ‘I’-‘Thou’ relation has been extended to a relation between the ‘I’ and the World. The immediate, “irrational” experience of the Other through action or an “answering act” leads to self-realization through action within a dialogically organized stylistic place. Only when this dialogical “place” is philosophically established, are we able to see the world as a world of mutually determining individuals. On the basis of their respective philosophies of the ‘I’ and the ‘Thou’ both Nishida and Bakhtin develop original ideas about the phenomenon of space.departmental bulletin pape
John R. betz, After Enlightenment: The Post-Secular Vision of j. G. Hamann, Wiley-blackwell, 2009
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