Search

Art Style | Art & Culture International Magazine Abstract Everyday media consumption leaves no doubt that the perception of moving images from various media is characterized by experience and understanding. Corresponding research in this field has shown that the stimulus patterns flooding in on us are not only processed mentally, but also bodily. Building on this, the following study argues that incoming stimuli are processed not only visually, but multimodally, with all senses, and moreover affectively. The classical binding of a sensory organ to a medium, on whose delimitation the common understanding of multimodality is based, is thus abolished. Can arguments for this assumption be found? Building on the research of cultural anthropologist Ernst Cassirer and his successors, the two American philosophers Susanne K. Langer and John M. Krois, and supported by research from the life sciences in which, in parallel, the arts also play an important role in understanding image formation, as in the work of Heinz Werner and, following on from this, in the more recent research of the child psychologist Daniel N. Stern in collaboration with mirror neuron research by the group of neuroscientists around Giacomo Rizzolatti in Parma, justifications for this will be provided. What the multimodal processing of film images is concretely based on will finally be made clear by means of an exemplary analysis of a video film by the Swiss artist Pipilotti Rist. It aims to prove, that the prerequisites for the thesis can only lie in the fact, that both the modes of perception (visual, tactile, auditory, olfactory, gustatory) as well as the medially conditioned modes of image formation are based on non-discursive, formal-abstract structures that are also processed affectively. At the same time, the analysis thus shows how the selection and composition of the vital experienced forms can provide information about the socio-culturally shaped self-image of the producer and the viewer., Art Style, Art & Culture International Magazine is an open-access, biannual, and peer-reviewed online magazine that aims to bundle cultural diversity. All values of cultures are shown in their varieties of art. Beyond the importance of the medium, form, and context in which art takes its characteristics, art is considered the significance of socio-cultural, historical, and market influence.

Afrička je epistemologija diskurs filozofije kulture, a filozofija kulture je, uzvratno, diskurs ljudske koncepcije i percepcije zbilje. Odražava konceptualizaciju čovjekova živog svijeta. U tom smislu, sadržaj, metoda i alati za analizu filozofije kulture podrazumijevaju materiju indikativnu za ljudski svjetonazor (na što se u radu referiram s pojmom »kulturna specifičnost«), a što su označitelji identiteta kulture. Baveći se filozofijom kulture, primjerice, afričkom epistemologijom, »kulturne specifičnosti« ono su što obilježava filozofijsko promišljanje kao pripadajuće afričkoj epistemologiji. Objašnjavajući što bi bila metoda bavljenja afričkom epistemologijom, rad najprije artikulira prirodu, karakter i metodu filozofije kulture, a zatim se bavi s određenim brojem radova iz područja afričke epistemologije, s namjerom procjenjivanja metoda koje se uobičajeno primjenjuju pri ispitivanju predmeta u afričkoj epistemologiji. Po rezultatima, rad svraća pozornost na prijelome između metode primijenjene u analizi afričke epistemologije i uvjeta za primjenu metode pri bavljenju afričkom epistemologijom kao filozofijom kulture. Rad se zaključuje prijedlogom korištenja metode za afričku epistemologiju, a koja može poslužiti općenito za afričku filozofiju., African epistemology is a discourse of culture philosophy; and culture philosophy, in turn, is a discourse of a people’s conception and perception of reality. To this extent, it reflects on the conceptualisation of a people’s lived-world. In this vein, the content, method and tools for analysis of culture philosophy are largely inclusive of materials that are indicative of a people’s worldview (what is here referred to as “culture specifics”) that are the markers of the identity of a culture. In doing culture philosophy, say, African epistemology, therefore, it is the “culture specifics” that marks a particular philosophical reflection as belonging to the discourse of African epistemology. In explicating what it considers to be the method of doing African epistemology, the paper first articulates the nature, character and method of culture philosophy, and then engages a number of published works on African epistemology, with the intent of appraising the method(s) usually deployed to examine the subject-matter of African epistemology (as evident from engaging selected published works on African epistemology). Having engaged selected published works on African epistemology vis-à-vis the analysis of the nature, character and method of culture philosophy, the paper draws attention to the fractures between the method(s) deployed in the analysis of African epistemology, on the one hand, and the requirements of the method for doing African epistemology as culture philosophy, on the other. The paper concludes with a proposal of a method for doing African epistemology, which may be made to bear on African philosophy in general., L’épistémologie africaine constitue un discours de la philosophie de la culture, et la philosophie de la culture est, en retour, un discours de conception humaine et de perception de la réalité. Ce discours reflète la manière dont l’homme conceptualise le monde vivant. En ce sens, le contenu, la méthode et les outils pour analyser la philosophie de la culture supposent des éléments indicatifs pour la vision du monde humain (sur quoi je me réfère dans ce travail par le terme de « spécificité culturelle »), et sont les signifiants de l’identité de la culture. En m’intéressant à la philosophie de la culture, à l’exemple de l’épistémologie africaine, je remarque que les « spécificités culturelles » sont ce qui caractérise les réflexions philosophiques en tant qu’appartenant à l’épistémologie africaine. En expliquant ce que serait une méthode qui traite de l’épistémologie africaine, ce travail énonce d’abord la nature, le caractère et la méthode de la philosophie de la culture, et se penche ensuite sur un nombre déterminé de travaux issus du domaine de l’épistémologie africaine, dans l’intention d’évaluer les méthodes appliquées de manière générale lors de recherches sur l’objet dans l’épistémologie africaine. Sur la base des résultats, ce travail attire l’attention sur les fractures existantes entre les méthodes appliquées dans l’analyse de l’épistémologie africaine et les conditions de leur application lors de recherches sur l’épistémologie africaine en tant que philosophie de la culture. En conclusion, ce travail propose l’utilisation d’une méthode pour l’épistémologie africaine qui peut, de manière générale, servir à la philosophie africaine., Die afrikanische Epistemologie ist ein Diskurs der Kulturphilosophie, und die Kulturphilosophie ist andersherum ein Diskurs der menschlichen Wirklichkeitskonzeption und -perzeption. Sie spiegelt die Konzeptualisierung der menschlichen Lebenswelt wider. In diesem Sinne implizieren Inhalt, Methode und Werkzeuge zur Analyse der Kulturphilosophie eine für die menschliche Weltanschauung indikative Materie (worauf ich in der Arbeit mit dem Begriff „kulturelle Spezifität“ referiere), was Signifikanten der Kulturidentität sind. In Anbetracht der Kulturphilosophie, zum Beispiel der afrikanischen Epistemologie, sind die „kulturellen Spezifitäten“ jener Faktor, der das philosophische Nachdenken als der afrikanischen Epistemologie zugehörendes Nachdenken illustriert. Durch die Darlegung der Methode der Beschäftigung mit der afrikanischen Epistemologie artikuliert die Arbeit zunächst die Natur, den Charakter und die Methode der Kulturphilosophie, wonach sie sich mit einer gewissen Zahl von Arbeiten aus dem Bereich der afrikanischen Epistemologie befasst, mit der Intention, die Methoden zu begutachten, die bei der Untersuchung der Gegenstände in der afrikanischen Epistemologie geläufig angewandt werden. Den Ergebnissen zufolge lenkt die Arbeit die Aufmerksamkeit auf die Brüche zwischen der innerhalb der Analyse der afrikanischen Epistemologie eingesetzten Methode und den Bedingungen für die Anwendung der Methode bei der Beschäftigung mit der afrikanischen Epistemologie als Kulturphilosophie. Die Arbeit schließt mit dem Vorschlag, die Methode an die afrikanische Epistemologie anzuwenden, und die ja auch im Allgemeinen für die afrikanische Philosophie vorteilhaft sein kann.