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Steineck obtained his PhD in philosophy from Bonn University (1999) and held various positions in Bonn, Frankfurt and Kyoto University before taking up his current post as professor of Japanology at University of Zurich in 2008.  His research interests combine Japanese intellectual history, problems of ethics and technology, and the general philosophy of culture,  with a special focus on concepts of time. He is currently principal investigator of he ERC Advanced Grant project "Time in Medieval Japan", which is based on his critical continuation of Cassirer's "Philosophy of Symbolic Forms".<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="334570">View All (12)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="334570" href="https://www.academia.edu/Documents/in/Philosophy_of_Time"><div id="js-react-on-rails-context" style="display:none" 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data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Raji Steineck</h3></div><div class="js-work-strip profile--work_container" data-work-id="117862392"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/117862392/The_Body_as_a_Medium_of_Memory"><img alt="Research paper thumbnail of The Body as a Medium of Memory" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/117862392/The_Body_as_a_Medium_of_Memory">The Body as a Medium of Memory</a></div><div class="wp-workCard_item"><span>BRILL eBooks</span><span>, 2006</span></div><div 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src="https://attachments.academia-assets.com/115872492/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117862391/Das_Leib_Seele_Problem_ein_L%C3%B6sungsvorschlag_im_Anschluss_an_Cassirers_Philosophie_der_symbolischen_Formen">Das Leib-Seele-Problem : ein Lösungsvorschlag im Anschluss an Cassirers Philosophie der symbolischen Formen</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper proposes definitions of the body (both &amp;#39;lived&amp;#39; and material), soul, mi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper proposes definitions of the body (both &amp;#39;lived&amp;#39; and material), soul, mind, and spirit that are based in the way these &amp;#39;objects&amp;#39; are accessible to those who refer to them. It further shows how these ways of access are linked to certain symbolic functions. Clarifying these functions helps to clarify the ontological and epistemological status of the &amp;#39;objects&amp;#39; in question.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0f5cbb7f4946d89c917261bff23705ca" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115872492,"asset_id":117862391,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115872492/download_file?st=MTczMjc4MjEyNiw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117862391"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117862391"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117862391; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117862391]").text(description); $(".js-view-count[data-work-id=117862391]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117862391; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117862391']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117862391, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0f5cbb7f4946d89c917261bff23705ca" } } $('.js-work-strip[data-work-id=117862391]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117862391,"title":"Das Leib-Seele-Problem : ein Lösungsvorschlag im Anschluss an Cassirers Philosophie der symbolischen Formen","translated_title":"","metadata":{"abstract":"This paper proposes definitions of the body (both \u0026amp;#39;lived\u0026amp;#39; and material), soul, mind, and spirit that are based in the way these \u0026amp;#39;objects\u0026amp;#39; are accessible to those who refer to them. 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Der in deutsch-japanischer Zusammenarbeit entstandene Ban...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Was ist moderne japanische Philosophie? Der in deutsch-japanischer Zusammenarbeit entstandene Band gibt erstmals einen Einblick in das gesamte Spektrum der modernen japanischen Philosophie. Von der zweiten Hälfte des 19. Jahrhunderts an hat sich in Japan eine moderne Philosophie entwickelt, die sich kreativ mit einer Vielzahl von Themenstellungen und Traditionen der Moderne und der Philosophiegeschichte auseinandersetzt. Die verschiedenen philosophischen Strömungen, die daraus hervorgingen, werden erstmalig in ihrer ganzen Bandbreite in Überblicksdarstellungen präsentiert. Hinzu kommen Einzelbeiträge, die vertieft und kritisch abwägend auf einzelne Sachgebiete (z. B. Sozialphilosophie), Autoren und Probleme eingehen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117862384"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117862384"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117862384; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117862384]").text(description); $(".js-view-count[data-work-id=117862384]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117862384; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117862384']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117862384, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117862384]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117862384,"title":"Moderne japanische Philosophie","translated_title":"","metadata":{"abstract":"Was ist moderne japanische Philosophie? 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Von der zweiten Hälfte des 19. Jahrhunderts an hat sich in Japan eine moderne Philosophie entwickelt, die sich kreativ mit einer Vielzahl von Themenstellungen und Traditionen der Moderne und der Philosophiegeschichte auseinandersetzt. Die verschiedenen philosophischen Strömungen, die daraus hervorgingen, werden erstmalig in ihrer ganzen Bandbreite in Überblicksdarstellungen präsentiert. Hinzu kommen Einzelbeiträge, die vertieft und kritisch abwägend auf einzelne Sachgebiete (z. B. 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Und alle anders: Der Begriff Kultur sollte die Menschen einen, stattdessen dient er nur noch dazu, die Grenzen zwischen «uns» und den «anderen» zu ziehen" class="work-thumbnail" src="https://attachments.academia-assets.com/113616257/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117862383/Wir_sind_alle_gleich_Und_alle_anders_Der_Begriff_Kultur_sollte_die_Menschen_einen_stattdessen_dient_er_nur_noch_dazu_die_Grenzen_zwischen_uns_und_den_anderen_zu_ziehen">Wir sind alle gleich. 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and material), soul, mi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper proposes definitions of the body (both &amp;#39;lived&amp;#39; and material), soul, mind, and spirit that are based in the way these &amp;#39;objects&amp;#39; are accessible to those who refer to them. It further shows how these ways of access are linked to certain symbolic functions. 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Der in deutsch-japanischer Zusammenarbeit entstandene Ban...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Was ist moderne japanische Philosophie? Der in deutsch-japanischer Zusammenarbeit entstandene Band gibt erstmals einen Einblick in das gesamte Spektrum der modernen japanischen Philosophie. Von der zweiten Hälfte des 19. Jahrhunderts an hat sich in Japan eine moderne Philosophie entwickelt, die sich kreativ mit einer Vielzahl von Themenstellungen und Traditionen der Moderne und der Philosophiegeschichte auseinandersetzt. Die verschiedenen philosophischen Strömungen, die daraus hervorgingen, werden erstmalig in ihrer ganzen Bandbreite in Überblicksdarstellungen präsentiert. Hinzu kommen Einzelbeiträge, die vertieft und kritisch abwägend auf einzelne Sachgebiete (z. B. Sozialphilosophie), Autoren und Probleme eingehen.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117862384"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117862384"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117862384; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117862384]").text(description); $(".js-view-count[data-work-id=117862384]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117862384; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117862384']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117862384, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=117862384]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117862384,"title":"Moderne japanische Philosophie","translated_title":"","metadata":{"abstract":"Was ist moderne japanische Philosophie? 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Von der zweiten Hälfte des 19. Jahrhunderts an hat sich in Japan eine moderne Philosophie entwickelt, die sich kreativ mit einer Vielzahl von Themenstellungen und Traditionen der Moderne und der Philosophiegeschichte auseinandersetzt. Die verschiedenen philosophischen Strömungen, die daraus hervorgingen, werden erstmalig in ihrer ganzen Bandbreite in Überblicksdarstellungen präsentiert. Hinzu kommen Einzelbeiträge, die vertieft und kritisch abwägend auf einzelne Sachgebiete (z. B. 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Und alle anders: Der Begriff Kultur sollte die Menschen einen, stattdessen dient er nur noch dazu, die Grenzen zwischen «uns» und den «anderen» zu ziehen</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2a6e1806ea7ae0e4842b0ed12757c69f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113616257,"asset_id":117862383,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113616257/download_file?st=MTczMjc4MjEyNyw4LjIyMi4yMDguMTQ2&st=MTczMjc4MjEyNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117862383"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117862383"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117862383; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117862383]").text(description); $(".js-view-count[data-work-id=117862383]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117862383; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117862383']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 117862383, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2a6e1806ea7ae0e4842b0ed12757c69f" } } $('.js-work-strip[data-work-id=117862383]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117862383,"title":"Wir sind alle gleich. 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I in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this monograph, I analyse mystical truth claims and the epistemologies they are based on. I investigate the structural homologies between Christian Mysticism (Meister Eckhart, Nikolaus Cusanus, and Jakob Boehme) and Zen Buddhism (Huangbo, Dogen, Bankei) and demonstrate that their basis lies not in the fact of mystical experience, but in the presuppositions inherent to mystical thought. These presuppositions produce a certain logic of mysticism. 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Raji C. Steineck, Ralph Weber, Elena Louisa Lange and Robert H. Gassmann)" class="work-thumbnail" src="https://attachments.academia-assets.com/56581155/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36596753/Concepts_of_Philosophy_in_Asia_and_the_Islamic_World_Volume_1_China_and_Japan_ed_Raji_C_Steineck_Ralph_Weber_Elena_Louisa_Lange_and_Robert_H_Gassmann_">Concepts of Philosophy in Asia and the Islamic World - Volume 1: China and Japan (ed. Raji C. Steineck, Ralph Weber, Elena Louisa Lange and Robert H. Gassmann)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unibas.academia.edu/RalphWeber">Ralph Weber</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://uzh.academia.edu/RajiSteineck">Raji Steineck</a></span></div><div class="wp-workCard_item"><span>Leiden: Brill Publishers</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The contributions to Concepts of Philosophy in Asia and the Islamic World reflect upon the proble...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The contributions to Concepts of Philosophy in Asia and the Islamic World reflect upon the problems implied in the received notions of philosophy in the respective scholarly literatures. They ask whether, and for what reasons, a text should be categorized as a philosophical text (or excluded from the canon of philosophy), and what this means for the concept of philosophy. The focus on texts and textual corpora is central because it makes authors expose their claims and arguments in direct relation to specific sources, and discourages generalized reflections on the characteristics of, for example, Japanese culture or the Indian mind. The volume demonstrates that close and historically informed readings are the sine qua non in discussing what philosophy is in Asia and the Islamic world, just as much as with regard to Western literature<br /><br />Contributors are Yoko Arisaka, Wolfgang Behr, Thomas Fröhlich, Robert H. Gassmann, Elena Louisa Lange, Lee Ming-huei, Lisa Indraccolo, Paulus Kaufmann, Iso Kern, Ralf Müller, Gregor Paul, Lisa Raphals, Fabian Schäfer, Ori Sela, Raji C. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36650636"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36650636/Introduction_The_Concept_of_Philosophy_in_Asia_and_the_Islamic_World"><img alt="Research paper thumbnail of Introduction: The Concept of Philosophy in Asia and the Islamic World" class="work-thumbnail" src="https://attachments.academia-assets.com/56584195/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36650636/Introduction_The_Concept_of_Philosophy_in_Asia_and_the_Islamic_World">Introduction: The Concept of Philosophy in Asia and the Islamic World</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://uzh.academia.edu/RajiSteineck">Raji Steineck</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unibas.academia.edu/RalphWeber">Ralph Weber</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://uzh.academia.edu/UlrichRudolph">Ulrich Rudolph</a></span></div><div class="wp-workCard_item"><span>The Concept of Philosophy in Asia and the Islamic World I: China and Japan</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The contributions to Concepts of Philosophy in Asia and the Islamic World reflect upon the proble...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The contributions to Concepts of Philosophy in Asia and the Islamic World reflect upon the problems implied in the received notions of philosophy in the respective scholarly literatures. They ask whether, and for what reasons, a text should be categorized as a philosophical text (or excluded from the canon of philosophy), and what this means for the concept of philosophy. The focus on texts and textual corpora is central because it makes authors expose their claims and arguments in direct relation to specific sources, and discourages generalized reflections on the characteristics of, for example, Japanese culture or the Indian mind. The volume demonstrates that close and historically informed readings are the sine qua non in discussing what philosophy is in Asia and the Islamic world, just as much as with regard to Western literature<br /><br />Contributors are Yoko Arisaka, Wolfgang Behr, Thomas Fröhlich, Robert H. Gassmann, Elena Louisa Lange, Lee Ming-huei, Lisa Indraccolo, Paulus Kaufmann, Iso Kern, Ralf Müller, Gregor Paul, Lisa Raphals, Fabian Schäfer, Ori Sela, Raji C. Steineck, Rafael Suter, Christian Uhl, Viatcheslav Vetrov, Ralph Weber, Yvonne Schulz Zinda, and Nicholas Zufferey.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d17a8378d374d61448443866820d392" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56584195,"asset_id":36650636,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56584195/download_file?st=MTczMjc4MjEyNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36650636"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36650636"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36650636; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36650636]").text(description); $(".js-view-count[data-work-id=36650636]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36650636; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36650636']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36650636, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2d17a8378d374d61448443866820d392" } } $('.js-work-strip[data-work-id=36650636]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36650636,"title":"Introduction: The Concept of Philosophy in Asia and the Islamic World","translated_title":"","metadata":{"abstract":"The contributions to Concepts of Philosophy in Asia and the Islamic World reflect upon the problems implied in the received notions of philosophy in the respective scholarly literatures. 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href="https://www.academia.edu/34397240/Kritik_der_symbolischen_Formen_II_Zur_Konfiguration_altjapanischer_Mythologien"><img alt="Research paper thumbnail of Kritik der symbolischen Formen II: Zur Konfiguration altjapanischer Mythologien" class="work-thumbnail" src="https://attachments.academia-assets.com/54279721/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34397240/Kritik_der_symbolischen_Formen_II_Zur_Konfiguration_altjapanischer_Mythologien">Kritik der symbolischen Formen II: Zur Konfiguration altjapanischer Mythologien</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Myth is one of the most powerful forms the human mind has developed to make sense of the world. T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Myth is one of the most powerful forms the human mind has developed to make sense of the world. This volume starts from Cassirer's idea of myth as symbolic form that follows a genuine kind of logic. It takes ancient Japanese mythologies as an example to explore this idea and take it beyond the notion, still held by Cassirer, of the primitivity of myth. Ancient Japanese mythologies select, grasp and order their objects in accordance with a discernible rational agenda, and they interact with each other and with other symbolic forms present at the time. Their analysis thus reveals important clues about the way mythology operates as a genuine form of »worldmaking» in concert and conflict with other modes of making sense.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d75f51a4e56c55e82475725c02df236e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54279721,"asset_id":34397240,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54279721/download_file?st=MTczMjc4MjEyNyw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34397240"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34397240"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34397240; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34397240]").text(description); $(".js-view-count[data-work-id=34397240]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34397240; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34397240']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34397240, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d75f51a4e56c55e82475725c02df236e" } } $('.js-work-strip[data-work-id=34397240]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34397240,"title":"Kritik der symbolischen Formen II: Zur Konfiguration altjapanischer Mythologien","translated_title":"","metadata":{"abstract":"Myth is one of the most powerful forms the human mind has developed to make sense of the world. This volume starts from Cassirer's idea of myth as symbolic form that follows a genuine kind of logic. It takes ancient Japanese mythologies as an example to explore this idea and take it beyond the notion, still held by Cassirer, of the primitivity of myth. Ancient Japanese mythologies select, grasp and order their objects in accordance with a discernible rational agenda, and they interact with each other and with other symbolic forms present at the time. Their analysis thus reveals important clues about the way mythology operates as a genuine form of »worldmaking» in concert and conflict with other modes of making sense.","more_info":"Stuttgart: frommann-holzboog [Philosophie interkulturell; 4]","publication_date":{"day":null,"month":null,"year":2017,"errors":{}}},"translated_abstract":"Myth is one of the most powerful forms the human mind has developed to make sense of the world. This volume starts from Cassirer's idea of myth as symbolic form that follows a genuine kind of logic. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="9296726"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/9296726/Kritik_der_symbolischen_Formen_I_Symbolische_Form_und_Funktion_The_Critique_of_Symbolic_Forms_I_Symbolic_Form_and_Function_"><img alt="Research paper thumbnail of Kritik der symbolischen Formen I: Symbolische Form und Funktion (The Critique of Symbolic Forms I: Symbolic Form and Function)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9296726/Kritik_der_symbolischen_Formen_I_Symbolische_Form_und_Funktion_The_Critique_of_Symbolic_Forms_I_Symbolic_Form_and_Function_">Kritik der symbolischen Formen I: Symbolische Form und Funktion (The Critique of Symbolic Forms I: Symbolic Form and Function)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Philosophy now finds itself in a multipolar world, defined by global commercial, scientific and c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Philosophy now finds itself in a multipolar world, defined by global commercial, scientific and cultural exchange. At any given point in this world, a multitude of norms, traditions, and habits come together in many ways. ›The Philosophy of Symbolic Forms‹ as initiated by E. Cassirer offers many insights that help to understand the fabric of such a world, but it needs to be revised and critically developed. This book seeks to extract the essential insights of Cassirer concerning the key function of the symbolic in human life, and to develop them in light of other, more socially grounded philosophical theories, and of sources from the Japanese traditions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9296726"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9296726"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9296726; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9296726]").text(description); $(".js-view-count[data-work-id=9296726]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9296726; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9296726']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 9296726, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=9296726]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9296726,"title":"Kritik der symbolischen Formen I: Symbolische Form und Funktion (The Critique of Symbolic Forms I: Symbolic Form and Function)","translated_title":"","metadata":{"abstract":"Philosophy now finds itself in a multipolar world, defined by global commercial, scientific and cultural exchange. 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","internal_url":"https://www.academia.edu/9296726/Kritik_der_symbolischen_Formen_I_Symbolische_Form_und_Funktion_The_Critique_of_Symbolic_Forms_I_Symbolic_Form_and_Function_","translated_internal_url":"","created_at":"2014-11-13T16:33:13.210-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[],"slug":"Kritik_der_symbolischen_Formen_I_Symbolische_Form_und_Funktion_The_Critique_of_Symbolic_Forms_I_Symbolic_Form_and_Function_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy"},{"id":1223,"name":"Japanese Philosophy","url":"https://www.academia.edu/Documents/in/Japanese_Philosophy"},{"id":7370,"name":"Symbolism","url":"https://www.academia.edu/Documents/in/Symbolism"},{"id":14167,"name":"Philosophy of Culture","url":"https://www.academia.edu/Documents/in/Philosophy_of_Culture"},{"id":25387,"name":"Ernst Cassirer","url":"https://www.academia.edu/Documents/in/Ernst_Cassirer"},{"id":79471,"name":"Theoretical Philosophy","url":"https://www.academia.edu/Documents/in/Theoretical_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="8021915"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8021915/That_Wonderful_Composite_Called_Author_Authorship_in_East_Asian_Literatures_from_the_Beginnings_to_the_Seventeenth_Century"><img alt="Research paper thumbnail of That Wonderful Composite Called Author: Authorship in East Asian Literatures from the Beginnings to the Seventeenth Century" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8021915/That_Wonderful_Composite_Called_Author_Authorship_in_East_Asian_Literatures_from_the_Beginnings_to_the_Seventeenth_Century">That Wonderful Composite Called Author: Authorship in East Asian Literatures from the Beginnings to the Seventeenth Century</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Did East Asian literatures, ranging from bronze inscriptions to zazen treatises, lack a concept o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Did East Asian literatures, ranging from bronze inscriptions to zazen treatises, lack a concept of authorship before their integration into classical modernity? The answer depends on how one defines the term author. Starting out with a critical review of recent theories of authorship, this edited volume distinguishes various author functions, which can be distributed among several individuals and need not be integrated into a single source of textual meaning. Chinese, Japanese, and Korean literary traditions cover the whole spectrum from 'weak' composite to 'strong' individual forms and concepts of authorship. Divisions on this scale can be equated with gradual differences in the range of self-articulation. Contributors are Roland Altenburger, Alexander Beecroft, Marion Eggert, Simone Müller, Christian Schwermann, and Raji Steineck.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8021915"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8021915"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8021915; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8021915]").text(description); $(".js-view-count[data-work-id=8021915]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8021915; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8021915']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8021915, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=8021915]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8021915,"title":"That Wonderful Composite Called Author: Authorship in East Asian Literatures from the Beginnings to the Seventeenth Century","translated_title":"","metadata":{"abstract":"Did East Asian literatures, ranging from bronze inscriptions to zazen treatises, lack a concept of authorship before their integration into classical modernity? 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It presents overviews of the main currents of modern Japanese philosophy complete with a historiographical introduction. It opens a window on main modern Japanese traditions from Japanese Kantianism to Existentialism and reviews the main currents of thought in fields such as social philosophy, environmental ethics and phenomenology of the body. Further contributions deal with Japanese discussions of the very notion of philosophy itself. The volume is the result of a cooperation between researchers at University of Zurich, Switzerland and colleagues from various Japanese Universities (among them, Kyoto University and Tokyo University). <br /> <br />Was ist moderne japanische Philosophie? Der in deutsch-japanischer Zusammenarbeit entstandene Band gibt erstmals einen Einblick in das gesamte Spektrum der modernen japanischen Philosophie. Von der zweiten Hälfte des 19. Jahrhunderts an hat sich in Japan eine moderne Philosophie entwickelt, die sich kreativ mit einer Vielzahl von Themenstellungen und Traditionen der Moderne und der Philosophiegeschichte auseinandersetzt. Die verschiedenen philosophischen Strömungen, die daraus hervorgingen, werden erstmalig in ihrer ganzen Bandbreite in Überblicksdarstellungen präsentiert. Hinzu kommen Einzelbeiträge, die vertieft und kritisch abwägend auf einzelne Sachgebiete (z. B. 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Literature, socio-political policy, physics, among other subjects, demonstrate the human refusal to enlist in temporal determinism. Articles ranging from how detective fiction and international terrorism manipulate the narration of events, to the unlocking of political trauma through forgiveness, to the genetic archaeology of the Human Genome project and the lacunar amnesia of nuclear energy corporations, all argue that wherever human minds meet they wrestle to undo the irrevocable, the irreversible, the fixed. Although such efforts look to the future, they rarely look straight ahead. Whatever their enterprise, writers, philosophers, and scientists believe that origins are alacritous keys to future hopes and aspirations. <br /> <br />Contributors include: Marcus Bullock, Michael Crawford, Patricia Engle, Carol Fischer, J. T. 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","translated_title":"","metadata":{"publisher":"Bier'sche Verlagsanstalt","publication_date":{"day":null,"month":3,"year":2013,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/3622391/Japanese_Collections_in_European_Museums_IV_Buddhist_Art","translated_internal_url":"","created_at":"2013-05-28T22:58:40.654-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[],"slug":"Japanese_Collections_in_European_Museums_IV_Buddhist_Art","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[],"research_interests":[{"id":2400,"name":"Japanese Religions","url":"https://www.academia.edu/Documents/in/Japanese_Religions"},{"id":5668,"name":"Buddhist Iconography","url":"https://www.academia.edu/Documents/in/Buddhist_Iconography"},{"id":6679,"name":"Modern and Contemporary Japan","url":"https://www.academia.edu/Documents/in/Modern_and_Contemporary_Japan"},{"id":6717,"name":"Japanese Buddhism","url":"https://www.academia.edu/Documents/in/Japanese_Buddhism"},{"id":6733,"name":"Buddhist Art","url":"https://www.academia.edu/Documents/in/Buddhist_Art"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="446063"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/446063/Time_Limits_and_Constraints_The_Study_of_Time_XIII_"><img alt="Research paper thumbnail of Time: Limits and Constraints (The Study of Time XIII)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/446063/Time_Limits_and_Constraints_The_Study_of_Time_XIII_">Time: Limits and Constraints (The Study of Time XIII)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"Contents Paul Harris "President's Remarks" J.T. Fraser "Constraining Chaos" Marc Botha ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"Contents <br /> Paul Harris "President's Remarks" <br /> J.T. Fraser "Constraining Chaos" <br /> Marc Botha "Evental Distention: Restlee Simultaneity in Steve Reich's Piano Phase - Towards a Rehabilitation of the Real" <br /> Carole Fischer "Dramatic Time: Phenomena and Dilemmas" <br /> Peter Hancock "The Battle for Time in the Brain" <br /> Florian Klapproth "Waiting as a temporal constraint" <br />Heike Klippel "Technical Reproduction: Can Time Be Defeated?" <br />Carlos Montemayor "Time: Biological, Intentional and Cultural" <br />Tyler Ochoa "Limits on the Duration of Copyright: Theories and Practice" <br />Steven Ostovich "Pauline Eschatology: Thinking and Acting in the Time that Remains" <br />Jo Alyson Parker "David Mithchell's Cloud Atlas of Narrative Constraints and Environmental Limits" <br />Helen Sills "Music-Making Time?" <br />Christian Steineck "Truth, Time, and the Extended Umwelt Principle: Conceptual Limits and Methodological Constraints" <br />John Streamas "Closure and 'Colored People's Time'" <br />Jonathan Tallant "Memory, Anticipation and the (Un)reality of the Past and Future" <br />Frederick Turner "The Final Frontier: How Death Was Invented and What It Is For" <br />Friedel Weinert "Temporal Asymmetry and Relativity""</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="446063"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="446063"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 446063; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=446063]").text(description); $(".js-view-count[data-work-id=446063]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 446063; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='446063']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 446063, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=446063]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":446063,"title":"Time: Limits and Constraints (The Study of Time XIII)","translated_title":"","metadata":{"abstract":"\"Contents\r\n Paul Harris \t\"President's Remarks\" \r\n J.T. 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HarrisISBN 978-90-04-18575-3.\""},"translated_abstract":"\"Contents\r\n Paul Harris \t\"President's Remarks\" \r\n J.T. Fraser \t\"Constraining Chaos\"\r\n Marc Botha \t\"Evental Distention: Restlee Simultaneity in Steve Reich's Piano Phase - Towards a Rehabilitation of the Real\"\r\n Carole Fischer \t\"Dramatic Time: Phenomena and Dilemmas\"\r\n Peter Hancock \t\"The Battle for Time in the Brain\"\r\n Florian Klapproth \t\"Waiting as a temporal constraint\"\r\nHeike Klippel \t\"Technical Reproduction: Can Time Be Defeated?\"\r\nCarlos Montemayor \t\"Time: Biological, Intentional and Cultural\"\r\nTyler Ochoa \t\"Limits on the Duration of Copyright: Theories and Practice\"\r\nSteven Ostovich \t\"Pauline Eschatology: Thinking and Acting in the Time that Remains\"\r\nJo Alyson Parker \t\"David Mithchell's Cloud Atlas of Narrative Constraints and Environmental Limits\"\r\nHelen Sills \t\"Music-Making Time?\"\r\nChristian Steineck \t\"Truth, Time, and the Extended Umwelt Principle: Conceptual Limits and Methodological Constraints\"\r\nJohn Streamas \t\"Closure and 'Colored People's Time'\"\r\nJonathan Tallant \t\"Memory, Anticipation and the (Un)reality of the Past and Future\"\r\nFrederick Turner \t\"The Final Frontier: How Death Was Invented and What It Is For\"\r\nFriedel Weinert \t\"Temporal Asymmetry and Relativity\"\"","internal_url":"https://www.academia.edu/446063/Time_Limits_and_Constraints_The_Study_of_Time_XIII_","translated_internal_url":"","created_at":"2011-02-16T20:23:00.874-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[],"slug":"Time_Limits_and_Constraints_The_Study_of_Time_XIII_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[],"research_interests":[{"id":10,"name":"American Literature","url":"https://www.academia.edu/Documents/in/American_Literature"},{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology"},{"id":14989,"name":"Philosophy of Time","url":"https://www.academia.edu/Documents/in/Philosophy_of_Time"},{"id":21902,"name":"Time Perception","url":"https://www.academia.edu/Documents/in/Time_Perception"},{"id":32162,"name":"Time (Cognitive Psychology)","url":"https://www.academia.edu/Documents/in/Time_Cognitive_Psychology_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="6757786" id="videos"><div class="js-work-strip profile--work_container" data-work-id="37280043"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/37280043/Interview_on_Critique_of_Symbolic_Forms"><img alt="Research paper thumbnail of Interview on Critique of Symbolic Forms" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/37280043/Interview_on_Critique_of_Symbolic_Forms">Interview on Critique of Symbolic Forms</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this interview on the occasion of the second ENOJP conference, I explain the virtues of approa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this interview on the occasion of the second ENOJP conference, I explain the virtues of approaching the subject of culture via Cassirer's concept of symbolic forms and also talk about a new approach to the subject of nature and technology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37280043"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37280043"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37280043; 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"},"translated_abstract":"In this interview on the occasion of the second ENOJP conference, I explain the virtues of approaching the subject of culture via Cassirer's concept of symbolic forms and also talk about a new approach to the subject of nature and technology. ","internal_url":"https://www.academia.edu/37280043/Interview_on_Critique_of_Symbolic_Forms","translated_internal_url":"","created_at":"2018-08-23T07:10:20.251-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[],"slug":"Interview_on_Critique_of_Symbolic_Forms","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[],"research_interests":[{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":25613,"name":"Philosophy of Nature","url":"https://www.academia.edu/Documents/in/Philosophy_of_Nature"}],"urls":[{"id":8570813,"url":"https://www.youtube.com/watch?v=-9HGtzvdOp0"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="32149376"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/32149376/_The_Limits_of_Nature_Reification_and_Its_Discontents_"><img alt="Research paper thumbnail of "The Limits of Nature: Reification and Its Discontents"." class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/32149376/_The_Limits_of_Nature_Reification_and_Its_Discontents_">"The Limits of Nature: Reification and Its Discontents".</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">An essential ideological problematic of premodern societies was “anthropomorphism”: anonymous for...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An essential ideological problematic of premodern societies was “anthropomorphism”: anonymous forces and processes presented themselves to common sense as so many manifestations of the intentions of personal agents – be they identified as human or otherwise. In modern society, this problematic has been reversed into one of “reification”: processes and forces that are the result of human interaction now present themselves as anonymous “natural” relations between things. Consequently, human beings are not only factually subjected to forces beyond their individual control, they are also mentally restricted to think in ways that perpetuate their subjugation. In my presentation, I follow Hiromatsu Wataru and Maki Yūsuke, who take the Marxian critique of commodity fetishism as the basis for more general critiques of reification. Special attention will be given to their analyses of “nature” and “time,” which play a crucial function in the workings of modern society. Finally, I question whether reification is an evil to be avoided at all costs, or whether it has its legitimate place and function even after the “merciless criticism of all that exists” that philosophy needs to undertake as long as there are social relations that subjugate and denigrate human beings.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32149376"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32149376"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32149376; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32149376]").text(description); $(".js-view-count[data-work-id=32149376]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32149376; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32149376']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 32149376, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=32149376]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32149376,"title":"\"The Limits of Nature: Reification and Its Discontents\".","translated_title":"","metadata":{"abstract":"An essential ideological problematic of premodern societies was “anthropomorphism”: anonymous forces and processes presented themselves to common sense as so many manifestations of the intentions of personal agents – be they identified as human or otherwise. 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In my presentation, I follow Hiromatsu Wataru and Maki Yūsuke, who take the Marxian critique of commodity fetishism as the basis for more general critiques of reification. Special attention will be given to their analyses of “nature” and “time,” which play a crucial function in the workings of modern society. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="4310379" id="bibliographies"><div class="js-work-strip profile--work_container" data-work-id="38705271"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/38705271/Hiromatsu_Wataru_Bibliography"><img alt="Research paper thumbnail of Hiromatsu Wataru Bibliography" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/38705271/Hiromatsu_Wataru_Bibliography">Hiromatsu Wataru Bibliography</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A bibliography of primary and secondary sources on Hiromatsu Wataru</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38705271"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38705271"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38705271; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="19700740"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/19700740/Nishi_Amane_%E8%A5%BF_%E5%91%A8_Bibliography"><img alt="Research paper thumbnail of Nishi Amane (西周) Bibliography" class="work-thumbnail" src="https://attachments.academia-assets.com/40792598/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19700740/Nishi_Amane_%E8%A5%BF_%E5%91%A8_Bibliography">Nishi Amane (西周) Bibliography</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://enojp.academia.edu/EuropeanNetworkofJapannesePhilosophyENOJP">European Network of Japanese Philosophy ENOJP</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uzh.academia.edu/RajiSteineck">Raji Steineck</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://kinjo-u.academia.edu/JanGerritStrala">Jan Gerrit Strala</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This online article aims to provide a comprehensive list of publications on the study of Nishi Am...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This online article aims to provide a comprehensive list of publications on the study of Nishi Amane`s Philosophy. Primary Sources are listed first. Afterwards secondary sources are presented in two sections: the first gives the list of monographs and the second gives an overview of articles and book chapters. The secondary sources are presented on the following order: Japanese, English, French, German, Italian, Romanian, Portuguese and Spanish.<br /><br />This is a (collaborative) work in progress and what we have listed so far might not exhausts what are currently available in the field of academia. If anyone wishes to contribute to the Nishi Amane Bibliography or notice any mistake, please contact the authors!</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b50cb20e1b42504ebeb3a1df894d48eb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40792598,"asset_id":19700740,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40792598/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19700740"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19700740"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19700740; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19700740]").text(description); $(".js-view-count[data-work-id=19700740]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19700740; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19700740']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 19700740, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b50cb20e1b42504ebeb3a1df894d48eb" } } $('.js-work-strip[data-work-id=19700740]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19700740,"title":"Nishi Amane (西周) Bibliography","translated_title":"","metadata":{"abstract":"This online article aims to provide a comprehensive list of publications on the study of Nishi Amane`s Philosophy. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="5774051" id="drafts"><div class="js-work-strip profile--work_container" data-work-id="38476372"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38476372/2019APA_OperationalizingSymbolicForms_Handout_pdf"><img alt="Research paper thumbnail of 2019APA_OperationalizingSymbolicForms_Handout.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/58541844/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38476372/2019APA_OperationalizingSymbolicForms_Handout_pdf">2019APA_OperationalizingSymbolicForms_Handout.pdf</a></div><div class="wp-workCard_item"><span>American Philosophical Association Central Division Meeting</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper looks into how Ernst Cassirer's concept of "symbolic form" can be developed for the pu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper looks into how Ernst Cassirer's concept of "symbolic form" can be developed for the purpose of analysing cultural phenomena in the past and present. It suggests a "complementarian" reading (over and against an "evolutionary" reading) of symbolic forms, and develops categories to account for the historical development of symbolic forms and for alternative formative factors at play in the creation and reception of cultural phenomena. Last but not least, it suggests a historical materialist re-formulation of Cassirer's theory.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b535de0270a6b37a80303ffeb57eba81" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58541844,"asset_id":38476372,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58541844/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38476372"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38476372"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38476372; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38476372]").text(description); $(".js-view-count[data-work-id=38476372]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38476372; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38476372']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38476372, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b535de0270a6b37a80303ffeb57eba81" } } $('.js-work-strip[data-work-id=38476372]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38476372,"title":"2019APA_OperationalizingSymbolicForms_Handout.pdf","translated_title":"","metadata":{"abstract":"This paper looks into how Ernst Cassirer's concept of \"symbolic form\" can be developed for the purpose of analysing cultural phenomena in the past and present. 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","internal_url":"https://www.academia.edu/38476372/2019APA_OperationalizingSymbolicForms_Handout_pdf","translated_internal_url":"","created_at":"2019-03-03T09:13:29.784-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":58541844,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58541844/thumbnails/1.jpg","file_name":"2019APA_OperationalizingSymbolicForms_Handout.pdf","download_url":"https://www.academia.edu/attachments/58541844/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"2019APA_OperationalizingSymbolicForms_Ha.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58541844/2019APA_OperationalizingSymbolicForms_Handout-libre.pdf?1551637449=\u0026response-content-disposition=attachment%3B+filename%3D2019APA_OperationalizingSymbolicForms_Ha.pdf\u0026Expires=1732785728\u0026Signature=eMEum2A1a1NeYgFs~nUtp7UPZ-Vs9WW8EL7bvlje2bCWWA4wwuBcYQGc3eIZY12C3I4AI0PD3Y0KIQVMwV8Vb7cjcfd8Cke2A3AvPYHBamgzP3S8C3F8KkOth3f~y2UdRBgGb-UBXwzId9LqKiDE9JTdB2bQOe0hQEKujxC4D4UhcQt05fEb7etkfSJ7S9UpFMFSfmJUWKT1FL3kmZjsvRia-kZOiCNZoWBqqnYnMCpjp2YcTfRHhw-sVne8f0baqvHwXrcgG4rnJt-SMv2tPndP95hCpzSB~xsYOGzcf~S-9T0XlXQ2aW6yRRYDZGbLYGXxTx86YD~345~2fXD5CA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"2019APA_OperationalizingSymbolicForms_Handout_pdf","translated_slug":"","page_count":8,"language":"en","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[{"id":58541844,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58541844/thumbnails/1.jpg","file_name":"2019APA_OperationalizingSymbolicForms_Handout.pdf","download_url":"https://www.academia.edu/attachments/58541844/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"2019APA_OperationalizingSymbolicForms_Ha.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58541844/2019APA_OperationalizingSymbolicForms_Handout-libre.pdf?1551637449=\u0026response-content-disposition=attachment%3B+filename%3D2019APA_OperationalizingSymbolicForms_Ha.pdf\u0026Expires=1732785728\u0026Signature=eMEum2A1a1NeYgFs~nUtp7UPZ-Vs9WW8EL7bvlje2bCWWA4wwuBcYQGc3eIZY12C3I4AI0PD3Y0KIQVMwV8Vb7cjcfd8Cke2A3AvPYHBamgzP3S8C3F8KkOth3f~y2UdRBgGb-UBXwzId9LqKiDE9JTdB2bQOe0hQEKujxC4D4UhcQt05fEb7etkfSJ7S9UpFMFSfmJUWKT1FL3kmZjsvRia-kZOiCNZoWBqqnYnMCpjp2YcTfRHhw-sVne8f0baqvHwXrcgG4rnJt-SMv2tPndP95hCpzSB~xsYOGzcf~S-9T0XlXQ2aW6yRRYDZGbLYGXxTx86YD~345~2fXD5CA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":136,"name":"Cultural History","url":"https://www.academia.edu/Documents/in/Cultural_History"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":934,"name":"Media and Cultural Studies","url":"https://www.academia.edu/Documents/in/Media_and_Cultural_Studies"},{"id":14167,"name":"Philosophy of Culture","url":"https://www.academia.edu/Documents/in/Philosophy_of_Culture"},{"id":25387,"name":"Ernst Cassirer","url":"https://www.academia.edu/Documents/in/Ernst_Cassirer"},{"id":779801,"name":"Ernst Cassirer's Philosophy of Symbolic Forms","url":"https://www.academia.edu/Documents/in/Ernst_Cassirers_Philosophy_of_Symbolic_Forms"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31059689"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31059689/MythischeKoordinationssysteme_pdf"><img alt="Research paper thumbnail of MythischeKoordinationssysteme.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/51493903/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31059689/MythischeKoordinationssysteme_pdf">MythischeKoordinationssysteme.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter from my forthcoming book on myth as symbolic form (Steineck, Kritik der symbolischen...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter from my forthcoming book on myth as symbolic form (Steineck, Kritik der symbolischen Formen II: Zur Konfiguration altjapanischer Mythologien, Stuttgart: frommann-holzboog 2017) deals with the fundamental modes of ordering and coordinating events, people, and things in ancient Japanese mythologies. Specifically, it demonstrates how genealogy is used as a primary system of coordination in Kojiki, and how calendars (and thus, universal standard time) are put to mythological uses in the Nihon shoki. It also discusses the notion of 'mythical time' in relation to 'historical' or 'objective' time.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="579c74cf33aa0a41f7e0f68da7e4b6a2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51493903,"asset_id":31059689,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51493903/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31059689"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31059689"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31059689; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31059689]").text(description); $(".js-view-count[data-work-id=31059689]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31059689; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31059689']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 31059689, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "579c74cf33aa0a41f7e0f68da7e4b6a2" } } $('.js-work-strip[data-work-id=31059689]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31059689,"title":"MythischeKoordinationssysteme.pdf","translated_title":"","metadata":{"abstract":"This chapter from my forthcoming book on myth as symbolic form (Steineck, Kritik der symbolischen Formen II: Zur Konfiguration altjapanischer Mythologien, Stuttgart: frommann-holzboog 2017) deals with the fundamental modes of ordering and coordinating events, people, and things in ancient Japanese mythologies. Specifically, it demonstrates how genealogy is used as a primary system of coordination in Kojiki, and how calendars (and thus, universal standard time) are put to mythological uses in the Nihon shoki. It also discusses the notion of 'mythical time' in relation to 'historical' or 'objective' time. "},"translated_abstract":"This chapter from my forthcoming book on myth as symbolic form (Steineck, Kritik der symbolischen Formen II: Zur Konfiguration altjapanischer Mythologien, Stuttgart: frommann-holzboog 2017) deals with the fundamental modes of ordering and coordinating events, people, and things in ancient Japanese mythologies. Specifically, it demonstrates how genealogy is used as a primary system of coordination in Kojiki, and how calendars (and thus, universal standard time) are put to mythological uses in the Nihon shoki. It also discusses the notion of 'mythical time' in relation to 'historical' or 'objective' time. ","internal_url":"https://www.academia.edu/31059689/MythischeKoordinationssysteme_pdf","translated_internal_url":"","created_at":"2017-01-24T05:20:02.219-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":51493903,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51493903/thumbnails/1.jpg","file_name":"MythischeKoordinationssysteme.pdf","download_url":"https://www.academia.edu/attachments/51493903/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"MythischeKoordinationssysteme_pdf.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51493903/MythischeKoordinationssysteme-libre.pdf?1485264187=\u0026response-content-disposition=attachment%3B+filename%3DMythischeKoordinationssysteme_pdf.pdf\u0026Expires=1732785728\u0026Signature=YAfaOx3pC6dedayKePbtXi2UpyXuSyigJZhu3NUp3HemLt7c1di6htJJlbaVPehzfKJ89dCidGOAK8IISvBiDFG3Zn9-YlZu776gHT1UqsGEXPUESIPfXXh2yKA8~FPWT03rNyhBD47lHjJKulOmh3YT3pjQ3dQA5synyEdoYS4JqjHQEkLJ7jqQRjlKbPWYUBVSHupzXoT43BReTmfm8lzDjfBMDs4J22Pt1NLC0No01eRR5ekongQelzg8yy8BtjzOaQ1K92QSk7MrUV5I8Iwq4-A~IprRQqbg5uS2RDFVJZJANl-DN-XIjYQWamT8~ShTjcLMxz0L6SvFxa4vsA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"MythischeKoordinationssysteme_pdf","translated_slug":"","page_count":24,"language":"de","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[{"id":51493903,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51493903/thumbnails/1.jpg","file_name":"MythischeKoordinationssysteme.pdf","download_url":"https://www.academia.edu/attachments/51493903/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"MythischeKoordinationssysteme_pdf.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51493903/MythischeKoordinationssysteme-libre.pdf?1485264187=\u0026response-content-disposition=attachment%3B+filename%3DMythischeKoordinationssysteme_pdf.pdf\u0026Expires=1732785728\u0026Signature=YAfaOx3pC6dedayKePbtXi2UpyXuSyigJZhu3NUp3HemLt7c1di6htJJlbaVPehzfKJ89dCidGOAK8IISvBiDFG3Zn9-YlZu776gHT1UqsGEXPUESIPfXXh2yKA8~FPWT03rNyhBD47lHjJKulOmh3YT3pjQ3dQA5synyEdoYS4JqjHQEkLJ7jqQRjlKbPWYUBVSHupzXoT43BReTmfm8lzDjfBMDs4J22Pt1NLC0No01eRR5ekongQelzg8yy8BtjzOaQ1K92QSk7MrUV5I8Iwq4-A~IprRQqbg5uS2RDFVJZJANl-DN-XIjYQWamT8~ShTjcLMxz0L6SvFxa4vsA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":14167,"name":"Philosophy of Culture","url":"https://www.academia.edu/Documents/in/Philosophy_of_Culture"},{"id":14989,"name":"Philosophy of Time","url":"https://www.academia.edu/Documents/in/Philosophy_of_Time"},{"id":19335,"name":"Ancient myth and religion","url":"https://www.academia.edu/Documents/in/Ancient_myth_and_religion"},{"id":25387,"name":"Ernst Cassirer","url":"https://www.academia.edu/Documents/in/Ernst_Cassirer"},{"id":28977,"name":"Comparative mythology","url":"https://www.academia.edu/Documents/in/Comparative_mythology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="28321516"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/28321516/Nature_the_Shadow_of_Capital_pdf"><img alt="Research paper thumbnail of Nature- the Shadow of Capital.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/48652184/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28321516/Nature_the_Shadow_of_Capital_pdf">Nature- the Shadow of Capital.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Capitalism's rampant degradation of nature is a fact that was already perceived and analyzed by M...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Capitalism's rampant degradation of nature is a fact that was already perceived and analyzed by Marx and that is all too obvious today. In the wake of a global ecological storm that we are only starting to feel, and that may well mean the end of human history, earlier Marxist dreams of a technocratic control of nature have gone with the first gusts of wind. Why, then, do we still need to talk about nature? After Neil Smiths classic on Uneven development and John Bellamy Fosters conceptualization of Ecological Marxism, what is there to talk about? In spite of the increasing literature on the subject, and in spite of all that is being done by activists in the field, I believe the key issue in regard to the relationship between capitalism and nature has barely been touched upon. Historical materialism has yet to come to terms with the very concept of nature itself. That involves a good measure of critical reflection. Materialists, including Marx and Engels, have for a long time capitalized on the pedigree of the natural sciences. The irony here is truly profound, and has indeed proved devastating. Instead of applying the same rigorous scrutiny to the concepts of nature and the sciences that they applied to god and religion, law and the polity, and so on, many self-professed materialists took pride in aligning themselves with the sciences and, consequently, in naturalizing essential parts of human experience. But it should seem obvious – from the point of view of historical materialism at least – that the very concept of nature can neither be god-given nor a simple reflection (Widerspiegelung) of reality: instead, it must be a product of human history. Its sudden career in the epoch of capitalism suggests that there is, furthermore, a link between the two that needs to be explored. And in spite of the seminal efforts in this direction by Alfred Sohn Rethel and others, we are only just starting to comprehend this link. The point of what I am going to say is: nature is not, as its concepts suggests, something that is simply there, independently of all human efforts to understand it. Even less is nature a term that can legitimately stand in for reality itself. It is more correct, as the Japanese Marxist philosopher Hiromatsu Wataru has pointed out, to understand nature as a form of reification that is part of a specific set of social relations. Capitalism forces, by way of the value form, all participants involved in value production to relentlessly " produce nature " : that is, to conform to the social setting that makes " nature " appear as such, and to " naturalize " all accessible factors in production and reproduction in order to sustain themselves through the realization of exchange values. At the same time, it constantly reproduces the mirage of " mother nature " (yet another automatic subject) as a refraction of the use value.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e950aca49072a35fb412ba82ce51edde" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48652184,"asset_id":28321516,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48652184/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28321516"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28321516"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28321516; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=28321516]").text(description); $(".js-view-count[data-work-id=28321516]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 28321516; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='28321516']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 28321516, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e950aca49072a35fb412ba82ce51edde" } } $('.js-work-strip[data-work-id=28321516]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":28321516,"title":"Nature- the Shadow of Capital.pdf","translated_title":"","metadata":{"abstract":"Capitalism's rampant degradation of nature is a fact that was already perceived and analyzed by Marx and that is all too obvious today. In the wake of a global ecological storm that we are only starting to feel, and that may well mean the end of human history, earlier Marxist dreams of a technocratic control of nature have gone with the first gusts of wind. Why, then, do we still need to talk about nature? After Neil Smiths classic on Uneven development and John Bellamy Fosters conceptualization of Ecological Marxism, what is there to talk about? In spite of the increasing literature on the subject, and in spite of all that is being done by activists in the field, I believe the key issue in regard to the relationship between capitalism and nature has barely been touched upon. Historical materialism has yet to come to terms with the very concept of nature itself. That involves a good measure of critical reflection. Materialists, including Marx and Engels, have for a long time capitalized on the pedigree of the natural sciences. The irony here is truly profound, and has indeed proved devastating. Instead of applying the same rigorous scrutiny to the concepts of nature and the sciences that they applied to god and religion, law and the polity, and so on, many self-professed materialists took pride in aligning themselves with the sciences and, consequently, in naturalizing essential parts of human experience. But it should seem obvious – from the point of view of historical materialism at least – that the very concept of nature can neither be god-given nor a simple reflection (Widerspiegelung) of reality: instead, it must be a product of human history. Its sudden career in the epoch of capitalism suggests that there is, furthermore, a link between the two that needs to be explored. And in spite of the seminal efforts in this direction by Alfred Sohn Rethel and others, we are only just starting to comprehend this link. 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At the same time, it constantly reproduces the mirage of \" mother nature \" (yet another automatic subject) as a refraction of the use value."},"translated_abstract":"Capitalism's rampant degradation of nature is a fact that was already perceived and analyzed by Marx and that is all too obvious today. In the wake of a global ecological storm that we are only starting to feel, and that may well mean the end of human history, earlier Marxist dreams of a technocratic control of nature have gone with the first gusts of wind. Why, then, do we still need to talk about nature? After Neil Smiths classic on Uneven development and John Bellamy Fosters conceptualization of Ecological Marxism, what is there to talk about? In spite of the increasing literature on the subject, and in spite of all that is being done by activists in the field, I believe the key issue in regard to the relationship between capitalism and nature has barely been touched upon. Historical materialism has yet to come to terms with the very concept of nature itself. That involves a good measure of critical reflection. Materialists, including Marx and Engels, have for a long time capitalized on the pedigree of the natural sciences. The irony here is truly profound, and has indeed proved devastating. Instead of applying the same rigorous scrutiny to the concepts of nature and the sciences that they applied to god and religion, law and the polity, and so on, many self-professed materialists took pride in aligning themselves with the sciences and, consequently, in naturalizing essential parts of human experience. But it should seem obvious – from the point of view of historical materialism at least – that the very concept of nature can neither be god-given nor a simple reflection (Widerspiegelung) of reality: instead, it must be a product of human history. Its sudden career in the epoch of capitalism suggests that there is, furthermore, a link between the two that needs to be explored. And in spite of the seminal efforts in this direction by Alfred Sohn Rethel and others, we are only just starting to comprehend this link. The point of what I am going to say is: nature is not, as its concepts suggests, something that is simply there, independently of all human efforts to understand it. Even less is nature a term that can legitimately stand in for reality itself. It is more correct, as the Japanese Marxist philosopher Hiromatsu Wataru has pointed out, to understand nature as a form of reification that is part of a specific set of social relations. Capitalism forces, by way of the value form, all participants involved in value production to relentlessly \" produce nature \" : that is, to conform to the social setting that makes \" nature \" appear as such, and to \" naturalize \" all accessible factors in production and reproduction in order to sustain themselves through the realization of exchange values. At the same time, it constantly reproduces the mirage of \" mother nature \" (yet another automatic subject) as a refraction of the use value.","internal_url":"https://www.academia.edu/28321516/Nature_the_Shadow_of_Capital_pdf","translated_internal_url":"","created_at":"2016-09-07T13:35:26.466-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":48652184,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48652184/thumbnails/1.jpg","file_name":"2015ShadowofCapital.pdf","download_url":"https://www.academia.edu/attachments/48652184/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Nature_the_Shadow_of_Capital_pdf.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48652184/2015ShadowofCapital-libre.pdf?1473281447=\u0026response-content-disposition=attachment%3B+filename%3DNature_the_Shadow_of_Capital_pdf.pdf\u0026Expires=1732581713\u0026Signature=QJ8ngTHGLesR2KMdByd9Gzj6qyxkOE74plP3HIOVCcSw1ZN9Ew-rfaHGoG5FiFVuZTTeQbGAvWhlRmGxaiSSxmWwGY1XdwfLHXJCUg1RcXAgpkbf17fC17wdA1B0vPOfrtFKLV9PmQqJk79g8Ui6GJCzJu9nvdIyJ4qS2Dq3YpEDUDjdiZCGxYuAd21Etsrjhh-jUraX74MKB8AvxPfJmA5f5Zanx3Dg3ok80nssKtztVOhrs-jbK79PzLFNAV-mrkxWs7UlNA7qnzNnDx8F1pHecuS8BIYrzfb4oVp0OYuwe6Ge2prbGRD6MV5S4FiONuk95UPH~18vahPs9cVo~A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Nature_the_Shadow_of_Capital_pdf","translated_slug":"","page_count":7,"language":"en","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[{"id":48652184,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48652184/thumbnails/1.jpg","file_name":"2015ShadowofCapital.pdf","download_url":"https://www.academia.edu/attachments/48652184/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Nature_the_Shadow_of_Capital_pdf.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48652184/2015ShadowofCapital-libre.pdf?1473281447=\u0026response-content-disposition=attachment%3B+filename%3DNature_the_Shadow_of_Capital_pdf.pdf\u0026Expires=1732581713\u0026Signature=QJ8ngTHGLesR2KMdByd9Gzj6qyxkOE74plP3HIOVCcSw1ZN9Ew-rfaHGoG5FiFVuZTTeQbGAvWhlRmGxaiSSxmWwGY1XdwfLHXJCUg1RcXAgpkbf17fC17wdA1B0vPOfrtFKLV9PmQqJk79g8Ui6GJCzJu9nvdIyJ4qS2Dq3YpEDUDjdiZCGxYuAd21Etsrjhh-jUraX74MKB8AvxPfJmA5f5Zanx3Dg3ok80nssKtztVOhrs-jbK79PzLFNAV-mrkxWs7UlNA7qnzNnDx8F1pHecuS8BIYrzfb4oVp0OYuwe6Ge2prbGRD6MV5S4FiONuk95UPH~18vahPs9cVo~A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science"},{"id":1698,"name":"Marxism","url":"https://www.academia.edu/Documents/in/Marxism"},{"id":9705,"name":"Capitalism","url":"https://www.academia.edu/Documents/in/Capitalism"},{"id":18182,"name":"Naturalism","url":"https://www.academia.edu/Documents/in/Naturalism"},{"id":25613,"name":"Philosophy of Nature","url":"https://www.academia.edu/Documents/in/Philosophy_of_Nature"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="8278261" id="bookreviews"><div class="js-work-strip profile--work_container" data-work-id="36564644"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36564644/2017ReviewHarootunian_pdf"><img alt="Research paper thumbnail of 2017ReviewHarootunian.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/56490387/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36564644/2017ReviewHarootunian_pdf">2017ReviewHarootunian.pdf</a></div><div class="wp-workCard_item"><span>Asiatische Studien / Études Asiatiques</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In his recent book Marx after Marx, Harootunian proposes to use the notion of 'formal subsumption...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In his recent book Marx after Marx, Harootunian proposes to use the notion of 'formal subsumption' as a tool to analyse the development of capitalism around the globe. Reviewing pertinent followers and critics of Marx from Rosa Luxemburg to Dipesh Chakrabarty, he insists that we allow for diverging historical trajectories and posits that this will help us to identify reservoirs of resistance to capitalism. In doing so, he offers several pertinent critiques of reified understandings of history. At the same time, he falls prey to a static view of social conditions under formal subsumption. This connects to a romantic, idealized view of pre-capitalist, communal economies. I argue that the juxtapposition of formal and real subsumption is inconsistent with Marxian theory and historical facts. By the same token, formal subsumption does not offer the emancipatory vision Harootunian associates with it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e96c12be8a5f273366673d8a5798e31f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56490387,"asset_id":36564644,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56490387/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36564644"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36564644"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36564644; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36564644]").text(description); $(".js-view-count[data-work-id=36564644]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36564644; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36564644']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36564644, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e96c12be8a5f273366673d8a5798e31f" } } $('.js-work-strip[data-work-id=36564644]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36564644,"title":"2017ReviewHarootunian.pdf","translated_title":"","metadata":{"doi":"10.1515/asia-2017-0060","issue":"4","volume":"71","abstract":"In his recent book Marx after Marx, Harootunian proposes to use the notion of 'formal subsumption' as a tool to analyse the development of capitalism around the globe. Reviewing pertinent followers and critics of Marx from Rosa Luxemburg to Dipesh Chakrabarty, he insists that we allow for diverging historical trajectories and posits that this will help us to identify reservoirs of resistance to capitalism. In doing so, he offers several pertinent critiques of reified understandings of history. At the same time, he falls prey to a static view of social conditions under formal subsumption. This connects to a romantic, idealized view of pre-capitalist, communal economies. I argue that the juxtapposition of formal and real subsumption is inconsistent with Marxian theory and historical facts. By the same token, formal subsumption does not offer the emancipatory vision Harootunian associates with it.","page_numbers":"1339–1353","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Asiatische Studien / Études Asiatiques"},"translated_abstract":"In his recent book Marx after Marx, Harootunian proposes to use the notion of 'formal subsumption' as a tool to analyse the development of capitalism around the globe. Reviewing pertinent followers and critics of Marx from Rosa Luxemburg to Dipesh Chakrabarty, he insists that we allow for diverging historical trajectories and posits that this will help us to identify reservoirs of resistance to capitalism. In doing so, he offers several pertinent critiques of reified understandings of history. At the same time, he falls prey to a static view of social conditions under formal subsumption. This connects to a romantic, idealized view of pre-capitalist, communal economies. I argue that the juxtapposition of formal and real subsumption is inconsistent with Marxian theory and historical facts. By the same token, formal subsumption does not offer the emancipatory vision Harootunian associates with it.","internal_url":"https://www.academia.edu/36564644/2017ReviewHarootunian_pdf","translated_internal_url":"","created_at":"2018-05-04T10:42:47.607-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"book_review","co_author_tags":[],"downloadable_attachments":[{"id":56490387,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56490387/thumbnails/1.jpg","file_name":"2017ReviewHarootunian.pdf","download_url":"https://www.academia.edu/attachments/56490387/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"2017ReviewHarootunian_pdf.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56490387/2017ReviewHarootunian-libre.pdf?1525461735=\u0026response-content-disposition=attachment%3B+filename%3D2017ReviewHarootunian_pdf.pdf\u0026Expires=1732785728\u0026Signature=KuRxdyrXOtmLoZyezZvOhUD4ZJfIQhSaTgU~XLuZMxVSd3LqHuuClVph5z5DajpMQdMZJLaElDHadyxJwkiawU4mTZ2rzHTiVYidyyc4KOZyCaBAyXC182~28SAFwCkiDh5amtUvqdVCG-n9dIXoe27zK~KREc6NwmElSaZxpIGomqe1fvsKmXPzblcbU8pXJG~fyJCMITwctBY3GpQR3A5l9lMJ~~8XrFf4QQSP767Q3O6FAMYx501kF43DizOtDojjsq23dmpWKPgSf36bZ1f1eUcba-7vTvsNcvgZ-5vUfL9N6P6AfrhRLgtonAOCTKK4WFz8LPVBOYohQg0wzg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"2017ReviewHarootunian_pdf","translated_slug":"","page_count":17,"language":"en","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[{"id":56490387,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56490387/thumbnails/1.jpg","file_name":"2017ReviewHarootunian.pdf","download_url":"https://www.academia.edu/attachments/56490387/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"2017ReviewHarootunian_pdf.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56490387/2017ReviewHarootunian-libre.pdf?1525461735=\u0026response-content-disposition=attachment%3B+filename%3D2017ReviewHarootunian_pdf.pdf\u0026Expires=1732785728\u0026Signature=KuRxdyrXOtmLoZyezZvOhUD4ZJfIQhSaTgU~XLuZMxVSd3LqHuuClVph5z5DajpMQdMZJLaElDHadyxJwkiawU4mTZ2rzHTiVYidyyc4KOZyCaBAyXC182~28SAFwCkiDh5amtUvqdVCG-n9dIXoe27zK~KREc6NwmElSaZxpIGomqe1fvsKmXPzblcbU8pXJG~fyJCMITwctBY3GpQR3A5l9lMJ~~8XrFf4QQSP767Q3O6FAMYx501kF43DizOtDojjsq23dmpWKPgSf36bZ1f1eUcba-7vTvsNcvgZ-5vUfL9N6P6AfrhRLgtonAOCTKK4WFz8LPVBOYohQg0wzg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory"},{"id":387,"name":"Japanese Studies","url":"https://www.academia.edu/Documents/in/Japanese_Studies"},{"id":1698,"name":"Marxism","url":"https://www.academia.edu/Documents/in/Marxism"},{"id":10428,"name":"Value Theory","url":"https://www.academia.edu/Documents/in/Value_Theory"},{"id":35358,"name":"Uneven and Combined Development","url":"https://www.academia.edu/Documents/in/Uneven_and_Combined_Development"},{"id":451610,"name":"Dipesh Chakrabarty","url":"https://www.academia.edu/Documents/in/Dipesh_Chakrabarty"},{"id":1002251,"name":"Third world Marxisms/Tricontinental Marxisms (Mao","url":"https://www.academia.edu/Documents/in/Third_world_Marxisms_Tricontinental_Marxisms_Mao"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9060897" id="talks"><div class="js-work-strip profile--work_container" data-work-id="51075832"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/51075832/Raji_Steineck_Practicing_uji"><img alt="Research paper thumbnail of Raji Steineck: Practicing uji" class="work-thumbnail" src="https://attachments.academia-assets.com/68931194/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/51075832/Raji_Steineck_Practicing_uji">Raji Steineck: Practicing uji</a></div><div class="wp-workCard_item"><span>EAJS Conference</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The aim of my presentation is to show how uji, Dōgen's concept of time, integrates temporal seque...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The aim of my presentation is to show how uji, Dōgen's concept of time, integrates temporal sequence and clock-time. This goes against the received view, which pictures uji as embodying the Zen art of "living the moment." I find the received view reductive and problematic. It skips over textual and historical evidence to the contrary. And it fits too well into orientalist schemes of "Western rationality" and "Eastern spirituality" or Eastern "timeless wisdom" versus "Western" rational thought, progress, and ultimately, history. Talking about Dōgen may seem rather old school these days, where the field of Japanese religion has shifted its focus away from the famous founders of "Kamakura New Buddhism," but you shall see that engaging methodically with Dōgen's understanding of time speaks to several concerns that have motivated this shift, and is also inspired by them: the interest in ritual and what practically happens on the level of religious activities, the interest in the relation between "old" and "new" Buddhist schools in medieval Japan, the connection between the political and the religious field. But before I go into this, let me rephrase the problem I want to address on the more modest level of Dōgen studies. Every student of Japan gets to know Dōgen first and foremost as the founder of the Sōtō school of Zen, still today one of the major Buddhist denominations in Japan. As William Bodiford has shown, this school is first and foremost famous for its emphasis on ritual propriety. Students of philosophy, however, when they venture outside of the Western canon, encounter Dōgen as a philosopher, and not least, a philosopher of time. This reading of Dōgen was made popular by none other than Watsuji Tetsurō. The term Uji, often translated as "being time", easily connects with Heidegger's "Being and Time," paving the raod to reading Dōgen's tract as an existential phenomenology of time. Hence the opposition to measured time, which Heidegger labelled "derivative" and "inauthentic". This reading continues until today. Steven Heine, for example, a must read for every Dōgen scholar, connects the "defective view" of time "to a preoccupation with the calculation of chronology in terms of hourly, seasonal, and annual sequences, rather than a focus on authentic subjective experience" (2020: 128) Heine would not deny the importance of ritual in Dōgen, like others have done. And ritual certainly involves matters of proper timing, including assigning temporal locations according to "hourly, seasonal, and annual sequences". But Heine follows eminent Japanese scholar Mitsuko Yorizumi in upholding a "two truths" solution to this problem: timing, temporal calculation is important on a practical level, but ultimately of no consequence to the "authentic" or enlightened understanding of time. This seems like a good and easy way out of the problem, and one certainly in line with a large strand of the tradition. I find it, however, intellectually less rewarding and politically problematic for the reasons indicated earlier. Instead, I propose that a closer look into the time regimes Dōgen installed in his monasteris, and into the way he implemented them, opens the way to an understanding of uji that integrates measured time instead of merely opposing or negating it. Integrating temporal distinctions also allows Dōgen to connect the lofty aim of highest insight to various kinds of occasions and agendas, and create connections to the natural and secular calendars-to overcome, in inappropriately dualistic terms, the opposition between "pure Zen" and popular or political religiosity. Uji is the time concept that explains Dōgen's famous idea of the "unity of practice and attainment" or enlightenment in temporal terms. For reasons not so relevant to this presentation, I propose to translate it as "what is=time" instead of "being time". As I hope to demonstrate, the temporal unity expressed by uji allows for distinctions according to phases of the soteriological path, and</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ec8f10e62af77de30922454d4a9542ee" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68931194,"asset_id":51075832,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68931194/download_file?st=MTczMjc4MjEyOCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51075832"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51075832"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51075832; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51075832]").text(description); $(".js-view-count[data-work-id=51075832]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51075832; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51075832']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 51075832, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ec8f10e62af77de30922454d4a9542ee" } } $('.js-work-strip[data-work-id=51075832]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51075832,"title":"Raji Steineck: Practicing uji","translated_title":"","metadata":{"abstract":"The aim of my presentation is to show how uji, Dōgen's concept of time, integrates temporal sequence and clock-time. This goes against the received view, which pictures uji as embodying the Zen art of \"living the moment.\" I find the received view reductive and problematic. It skips over textual and historical evidence to the contrary. And it fits too well into orientalist schemes of \"Western rationality\" and \"Eastern spirituality\" or Eastern \"timeless wisdom\" versus \"Western\" rational thought, progress, and ultimately, history. Talking about Dōgen may seem rather old school these days, where the field of Japanese religion has shifted its focus away from the famous founders of \"Kamakura New Buddhism,\" but you shall see that engaging methodically with Dōgen's understanding of time speaks to several concerns that have motivated this shift, and is also inspired by them: the interest in ritual and what practically happens on the level of religious activities, the interest in the relation between \"old\" and \"new\" Buddhist schools in medieval Japan, the connection between the political and the religious field. But before I go into this, let me rephrase the problem I want to address on the more modest level of Dōgen studies. Every student of Japan gets to know Dōgen first and foremost as the founder of the Sōtō school of Zen, still today one of the major Buddhist denominations in Japan. As William Bodiford has shown, this school is first and foremost famous for its emphasis on ritual propriety. Students of philosophy, however, when they venture outside of the Western canon, encounter Dōgen as a philosopher, and not least, a philosopher of time. This reading of Dōgen was made popular by none other than Watsuji Tetsurō. The term Uji, often translated as \"being time\", easily connects with Heidegger's \"Being and Time,\" paving the raod to reading Dōgen's tract as an existential phenomenology of time. Hence the opposition to measured time, which Heidegger labelled \"derivative\" and \"inauthentic\". This reading continues until today. Steven Heine, for example, a must read for every Dōgen scholar, connects the \"defective view\" of time \"to a preoccupation with the calculation of chronology in terms of hourly, seasonal, and annual sequences, rather than a focus on authentic subjective experience\" (2020: 128) Heine would not deny the importance of ritual in Dōgen, like others have done. And ritual certainly involves matters of proper timing, including assigning temporal locations according to \"hourly, seasonal, and annual sequences\". But Heine follows eminent Japanese scholar Mitsuko Yorizumi in upholding a \"two truths\" solution to this problem: timing, temporal calculation is important on a practical level, but ultimately of no consequence to the \"authentic\" or enlightened understanding of time. This seems like a good and easy way out of the problem, and one certainly in line with a large strand of the tradition. I find it, however, intellectually less rewarding and politically problematic for the reasons indicated earlier. Instead, I propose that a closer look into the time regimes Dōgen installed in his monasteris, and into the way he implemented them, opens the way to an understanding of uji that integrates measured time instead of merely opposing or negating it. Integrating temporal distinctions also allows Dōgen to connect the lofty aim of highest insight to various kinds of occasions and agendas, and create connections to the natural and secular calendars-to overcome, in inappropriately dualistic terms, the opposition between \"pure Zen\" and popular or political religiosity. Uji is the time concept that explains Dōgen's famous idea of the \"unity of practice and attainment\" or enlightenment in temporal terms. For reasons not so relevant to this presentation, I propose to translate it as \"what is=time\" instead of \"being time\". As I hope to demonstrate, the temporal unity expressed by uji allows for distinctions according to phases of the soteriological path, and","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"EAJS Conference"},"translated_abstract":"The aim of my presentation is to show how uji, Dōgen's concept of time, integrates temporal sequence and clock-time. This goes against the received view, which pictures uji as embodying the Zen art of \"living the moment.\" I find the received view reductive and problematic. It skips over textual and historical evidence to the contrary. And it fits too well into orientalist schemes of \"Western rationality\" and \"Eastern spirituality\" or Eastern \"timeless wisdom\" versus \"Western\" rational thought, progress, and ultimately, history. Talking about Dōgen may seem rather old school these days, where the field of Japanese religion has shifted its focus away from the famous founders of \"Kamakura New Buddhism,\" but you shall see that engaging methodically with Dōgen's understanding of time speaks to several concerns that have motivated this shift, and is also inspired by them: the interest in ritual and what practically happens on the level of religious activities, the interest in the relation between \"old\" and \"new\" Buddhist schools in medieval Japan, the connection between the political and the religious field. But before I go into this, let me rephrase the problem I want to address on the more modest level of Dōgen studies. Every student of Japan gets to know Dōgen first and foremost as the founder of the Sōtō school of Zen, still today one of the major Buddhist denominations in Japan. As William Bodiford has shown, this school is first and foremost famous for its emphasis on ritual propriety. Students of philosophy, however, when they venture outside of the Western canon, encounter Dōgen as a philosopher, and not least, a philosopher of time. This reading of Dōgen was made popular by none other than Watsuji Tetsurō. The term Uji, often translated as \"being time\", easily connects with Heidegger's \"Being and Time,\" paving the raod to reading Dōgen's tract as an existential phenomenology of time. Hence the opposition to measured time, which Heidegger labelled \"derivative\" and \"inauthentic\". This reading continues until today. Steven Heine, for example, a must read for every Dōgen scholar, connects the \"defective view\" of time \"to a preoccupation with the calculation of chronology in terms of hourly, seasonal, and annual sequences, rather than a focus on authentic subjective experience\" (2020: 128) Heine would not deny the importance of ritual in Dōgen, like others have done. And ritual certainly involves matters of proper timing, including assigning temporal locations according to \"hourly, seasonal, and annual sequences\". But Heine follows eminent Japanese scholar Mitsuko Yorizumi in upholding a \"two truths\" solution to this problem: timing, temporal calculation is important on a practical level, but ultimately of no consequence to the \"authentic\" or enlightened understanding of time. This seems like a good and easy way out of the problem, and one certainly in line with a large strand of the tradition. I find it, however, intellectually less rewarding and politically problematic for the reasons indicated earlier. Instead, I propose that a closer look into the time regimes Dōgen installed in his monasteris, and into the way he implemented them, opens the way to an understanding of uji that integrates measured time instead of merely opposing or negating it. Integrating temporal distinctions also allows Dōgen to connect the lofty aim of highest insight to various kinds of occasions and agendas, and create connections to the natural and secular calendars-to overcome, in inappropriately dualistic terms, the opposition between \"pure Zen\" and popular or political religiosity. Uji is the time concept that explains Dōgen's famous idea of the \"unity of practice and attainment\" or enlightenment in temporal terms. For reasons not so relevant to this presentation, I propose to translate it as \"what is=time\" instead of \"being time\". 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Jahrhundert wurde die Ph...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Philosophie in Japan heute: Ideologiekritische Bemerkungen Im späten 19. Jahrhundert wurde die Philosophie in Japan als Universitätsfach etabliert. Dabei war politisch zunächst die Orientierung an der Tradition des deutschen Idealismus gewollt. Philosophie sollte sozial stabilisierend wirken. Seither ist das Fach stets eng mit ideologischen Vorhaben und Einstellungen verknüpft gewesen. Der Vortrag erinnert kurz an die wesentlichen Entscheidungen und Wendungen der modernen Philosophiegeschichte in Japan und fragt dann nach dem Stand des Faches heute: Wie ist es um seine institutionelle Verankerung bestellt? (Kurz gesagt, prekär). Welche Institutionen und Initiativen gibt es im und um das Fach? Und welche weltanschaulichen Überzeugungen und politischen Entscheidungen verbinden sich damit? Das häufig der hohen Abstraktion gescholtene Feld der Philosophie zeigt sich als Spiegelbild wie Schauplatz gesellschaftlicher Auseinandersetzung. An der Philosophie im heutigen Japan zeigt sich nicht nur, was gedacht und gesagt wird, sondern auch was gedacht und gesagt werden kann und darf.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b59b9d7324ce358cd823c0b7221b6df6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62842341,"asset_id":42636538,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62842341/download_file?st=MTczMjc4MjEyOSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42636538"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42636538"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42636538; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42636538]").text(description); $(".js-view-count[data-work-id=42636538]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42636538; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42636538']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 42636538, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b59b9d7324ce358cd823c0b7221b6df6" } } $('.js-work-strip[data-work-id=42636538]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42636538,"title":"Philosophie in Japan","translated_title":"","metadata":{"abstract":"Philosophie in Japan heute: Ideologiekritische Bemerkungen Im späten 19. Jahrhundert wurde die Philosophie in Japan als Universitätsfach etabliert. Dabei war politisch zunächst die Orientierung an der Tradition des deutschen Idealismus gewollt. Philosophie sollte sozial stabilisierend wirken. Seither ist das Fach stets eng mit ideologischen Vorhaben und Einstellungen verknüpft gewesen. Der Vortrag erinnert kurz an die wesentlichen Entscheidungen und Wendungen der modernen Philosophiegeschichte in Japan und fragt dann nach dem Stand des Faches heute: Wie ist es um seine institutionelle Verankerung bestellt? (Kurz gesagt, prekär). Welche Institutionen und Initiativen gibt es im und um das Fach? Und welche weltanschaulichen Überzeugungen und politischen Entscheidungen verbinden sich damit? Das häufig der hohen Abstraktion gescholtene Feld der Philosophie zeigt sich als Spiegelbild wie Schauplatz gesellschaftlicher Auseinandersetzung. An der Philosophie im heutigen Japan zeigt sich nicht nur, was gedacht und gesagt wird, sondern auch was gedacht und gesagt werden kann und darf. ","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Presentation at Goethe University, Frankfurt"},"translated_abstract":"Philosophie in Japan heute: Ideologiekritische Bemerkungen Im späten 19. Jahrhundert wurde die Philosophie in Japan als Universitätsfach etabliert. Dabei war politisch zunächst die Orientierung an der Tradition des deutschen Idealismus gewollt. Philosophie sollte sozial stabilisierend wirken. Seither ist das Fach stets eng mit ideologischen Vorhaben und Einstellungen verknüpft gewesen. Der Vortrag erinnert kurz an die wesentlichen Entscheidungen und Wendungen der modernen Philosophiegeschichte in Japan und fragt dann nach dem Stand des Faches heute: Wie ist es um seine institutionelle Verankerung bestellt? (Kurz gesagt, prekär). Welche Institutionen und Initiativen gibt es im und um das Fach? Und welche weltanschaulichen Überzeugungen und politischen Entscheidungen verbinden sich damit? Das häufig der hohen Abstraktion gescholtene Feld der Philosophie zeigt sich als Spiegelbild wie Schauplatz gesellschaftlicher Auseinandersetzung. An der Philosophie im heutigen Japan zeigt sich nicht nur, was gedacht und gesagt wird, sondern auch was gedacht und gesagt werden kann und darf. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39529410"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39529410/Hiromatsu_Watarus_Theorie_der_Versachlichung_Ein_Beitrag_zur_Kritik_des_modernen_Naturbegriffs"><img alt="Research paper thumbnail of Hiromatsu Watarus Theorie der „Versachlichung“ - Ein Beitrag zur Kritik des modernen Naturbegriffs" class="work-thumbnail" src="https://attachments.academia-assets.com/59679214/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39529410/Hiromatsu_Watarus_Theorie_der_Versachlichung_Ein_Beitrag_zur_Kritik_des_modernen_Naturbegriffs">Hiromatsu Watarus Theorie der „Versachlichung“ - Ein Beitrag zur Kritik des modernen Naturbegriffs</a></div><div class="wp-workCard_item"><span>Lecture at Marburg University</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"Nature" is not something simply given: it is the result of a social and cognitive process of obj...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"Nature" is not something simply given: it is the result of a social and cognitive process of object formation. Still, in present-day capitalist society, nature appears as the primary and unconditioned form of reality. By discussing Hiromatsu Wataru's theory of reification and its application to the concept of "nature", this paper elucidates why capitalist society forces us to relate to nature as primary, if not supreme, form of reality.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="23c9313c79e417754b85f2653622ee95" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59679214,"asset_id":39529410,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59679214/download_file?st=MTczMjc4MjEyOSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39529410"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39529410"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39529410; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39529410]").text(description); $(".js-view-count[data-work-id=39529410]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39529410; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39529410']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39529410, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "23c9313c79e417754b85f2653622ee95" } } $('.js-work-strip[data-work-id=39529410]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39529410,"title":"Hiromatsu Watarus Theorie der „Versachlichung“ - Ein Beitrag zur Kritik des modernen Naturbegriffs","translated_title":"","metadata":{"abstract":"\"Nature\" is not something simply given: it is the result of a social and cognitive process of object formation. Still, in present-day capitalist society, nature appears as the primary and unconditioned form of reality. By discussing Hiromatsu Wataru's theory of reification and its application to the concept of \"nature\", this paper elucidates why capitalist society forces us to relate to nature as primary, if not supreme, form of reality. ","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Lecture at Marburg University"},"translated_abstract":"\"Nature\" is not something simply given: it is the result of a social and cognitive process of object formation. Still, in present-day capitalist society, nature appears as the primary and unconditioned form of reality. By discussing Hiromatsu Wataru's theory of reification and its application to the concept of \"nature\", this paper elucidates why capitalist society forces us to relate to nature as primary, if not supreme, form of reality. ","internal_url":"https://www.academia.edu/39529410/Hiromatsu_Watarus_Theorie_der_Versachlichung_Ein_Beitrag_zur_Kritik_des_modernen_Naturbegriffs","translated_internal_url":"","created_at":"2019-06-12T02:26:05.346-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":334570,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":59679214,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59679214/thumbnails/1.jpg","file_name":"HiromatsuVersachlichungNatur20190612-99532-75u2rv.pdf","download_url":"https://www.academia.edu/attachments/59679214/download_file?st=MTczMjc4MjEyOSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hiromatsu_Watarus_Theorie_der_Versachlic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59679214/HiromatsuVersachlichungNatur20190612-99532-75u2rv-libre.pdf?1560331805=\u0026response-content-disposition=attachment%3B+filename%3DHiromatsu_Watarus_Theorie_der_Versachlic.pdf\u0026Expires=1732785729\u0026Signature=RbiW1Ur2no43xjgpl1n9ahbW-6j5ssAVuGVLjmT29Lr4aMi-iqITffhS-HQRGW3ItJkDeU4d~sYIx201eWWQz6Kewgx-SQkQy8I6OYGuId5ThJ8n9990UtbKieL2e0G5nPyaquimtstQela8TADSMY-tlMAA0b2BjD9ijJ4LIaewrrlfvtzEPDTXuvChDLM6Ze1y3nO~0CVko5xOLgDKJs39fCMa3wgXHYdGmUhIEx0h7Y4NSYHeCME~FOoACjiPtnKJ16uxQYuh2fd7PWHP6v2bgYTE98xEMHsMgaSf9HB5EGYDzCE3XnTJldA4Tfc28LZhpiQ5n4s0Ctb6SDZ~7g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Hiromatsu_Watarus_Theorie_der_Versachlichung_Ein_Beitrag_zur_Kritik_des_modernen_Naturbegriffs","translated_slug":"","page_count":11,"language":"de","content_type":"Work","owner":{"id":334570,"first_name":"Raji","middle_initials":null,"last_name":"Steineck","page_name":"RajiSteineck","domain_name":"uzh","created_at":"2011-02-16T16:28:42.714-08:00","display_name":"Raji Steineck","url":"https://uzh.academia.edu/RajiSteineck"},"attachments":[{"id":59679214,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/59679214/thumbnails/1.jpg","file_name":"HiromatsuVersachlichungNatur20190612-99532-75u2rv.pdf","download_url":"https://www.academia.edu/attachments/59679214/download_file?st=MTczMjc4MjEyOSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hiromatsu_Watarus_Theorie_der_Versachlic.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/59679214/HiromatsuVersachlichungNatur20190612-99532-75u2rv-libre.pdf?1560331805=\u0026response-content-disposition=attachment%3B+filename%3DHiromatsu_Watarus_Theorie_der_Versachlic.pdf\u0026Expires=1732785729\u0026Signature=RbiW1Ur2no43xjgpl1n9ahbW-6j5ssAVuGVLjmT29Lr4aMi-iqITffhS-HQRGW3ItJkDeU4d~sYIx201eWWQz6Kewgx-SQkQy8I6OYGuId5ThJ8n9990UtbKieL2e0G5nPyaquimtstQela8TADSMY-tlMAA0b2BjD9ijJ4LIaewrrlfvtzEPDTXuvChDLM6Ze1y3nO~0CVko5xOLgDKJs39fCMa3wgXHYdGmUhIEx0h7Y4NSYHeCME~FOoACjiPtnKJ16uxQYuh2fd7PWHP6v2bgYTE98xEMHsMgaSf9HB5EGYDzCE3XnTJldA4Tfc28LZhpiQ5n4s0Ctb6SDZ~7g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":1223,"name":"Japanese Philosophy","url":"https://www.academia.edu/Documents/in/Japanese_Philosophy"},{"id":10806,"name":"Marxist theory","url":"https://www.academia.edu/Documents/in/Marxist_theory"},{"id":16433,"name":"Nature Culture","url":"https://www.academia.edu/Documents/in/Nature_Culture"},{"id":25613,"name":"Philosophy of Nature","url":"https://www.academia.edu/Documents/in/Philosophy_of_Nature"},{"id":842514,"name":"Japanese Studies, History of Thought, Philosophy","url":"https://www.academia.edu/Documents/in/Japanese_Studies_History_of_Thought_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); 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Steineck and Christoph Uehlinger (both University of Zurich) ab...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Interview with Professors Raji C. 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