Waldemar Zacharasiewicz – författare

Filmphilosophie ist ein – im deutschsprachigen Raum noch junges – Spezialthema der Ästhetik. Der Chicagoer Philosoph Robert B. Pippin, ein international anerkannter Interpret Hegels und Nietzsches analysiert in seinen Filmbüchern – Hollywood Western and the American Myth und Fatalism in Film Noir – zwei zentrale Filmgenres und untersucht in seinen neuesten Forschungen das Kino der belgischen Brüder Dardenne. Im vorliegenden Band beschäftigen sich, nach einem Beitrag Pippins zu den Dardennes, zwölf Autorinnen und Autoren aus Europa, den USA und Kanada mit Pippins Filmphilosophie: 1) allgemein mit dem Themenraum „Film und Philosophie“; 2) mit Lektüren des Western, u.a. mit der Darstellung des „American South“ in diesem Genre; 3) mit dem Film Noir, wobei Pippins Analysen mit den Interpretationen von Deleuze und Žižek verglichen werden, und eine der Schlüsselfiguren der Schwarzen Serie, die Femme Fatale, ausführlich fokussiert wird. Das Buch ist der weltweit erste Diskussionsband zur Pippinschen Filmphilosophie und von Interesse für die Disziplinen Philosophie, Amerikanistik, Filmwissenschaft, Cultural und Gender Studies.

The technological innovations that have made "learning" computers possible are being met with utopian hopes as well as apocalyptic apprehensions. Will AI research eventually lead to software systems that have consciousness and are capable of autonomous decision making? The essays challenge "strong AI" from the perspective of human agency and moral judgment, explain the categorical difference between vulnerable humans and AI devices, and discuss diverse forms of applied AI, such as prograns of natural language processing, computional creativity, neuroenhancement, and the use of AI in international healthcare. These theoretical issues are illustrated in essays that focus on the encounter with artificial beings in film, literature and theater. Examining science fiction that blurs the borderline between humans and deep-learning androids, the essays explore, and challenge, ways of questioning human exceptionalism, for instance by visualizing non-conscious cognition and sentience. The book suggests a sober distinction between well-argued achievements of digital technology and excessive, unfounded expectations.

What does it mean to be religious believers for people whose living conditions are defined by an increasingly secularized environment? Is the common distinction between faith and knowledge valid? The 21 essays cover approaches from various fields of the humanities. Some explore post-Kantian thoughts, discussing, i.a., American Pragmatism, M. Buber, M. Horkheimer, H. Putnam, J. Habermas, Ch. Taylor and variants of deconstruction, while other essays focus on ways in which the conflict between agnostics and seekers is addressed in US literary works, as in Fl. O’Connor, W. Percy, N. Hawthorne, J. Updike and in novels dealing with pandemics, for instance by L. Wright, E. M. Wiseman and R. Cook. Historical studies examine the intermingling of the sacred and the secular in the American South and neo-scholastic objections to modernity. Theological issues are being re-framed in essays discussing the relevance of pluralism, the relation of religious conviction and public opinion, the situation of scientists who believe and the thoughts of N. Frye and M. McLuhan. Finally, essays pay attention to religious aspects in works of art, e.g. in Ukrainian poetry, G. Mahler’s symphonies and in a TV show presenting new “American Gods” of globalization.

The technological innovations that have made "learning" computers possible are being met with utopian hopes as well as apocalyptic apprehensions. Will AI research eventually lead to software systems that have consciousness and are capable of autonomous decision making? The essays challenge "strong AI" from the perspective of human agency and moral judgment, explain the categorical difference between vulnerable humans and AI devices, and discuss diverse forms of applied AI, such as prograns of natural language processing, computional creativity, neuroenhancement, and the use of AI in international healthcare. These theoretical issues are illustrated in essays that focus on the encounter with artificial beings in film, literature and theater. Examining science fiction that blurs the borderline between humans and deep-learning androids, the essays explore, and challenge, ways of questioning human exceptionalism, for instance by visualizing non-conscious cognition and sentience. The book suggests a sober distinction between well-argued achievements of digital technology and excessive, unfounded expectations.

What does it mean to be religious believers for people whose living conditions are defined by an increasingly secularized environment? Is the common distinction between faith and knowledge valid? The 21 essays cover approaches from various fields of the humanities. Some explore post-Kantian thoughts, discussing, i.a., American Pragmatism, M. Buber, M. Horkheimer, H. Putnam, J. Habermas, Ch. Taylor and variants of deconstruction, while other essays focus on ways in which the conflict between agnostics and seekers is addressed in US literary works, as in Fl. O’Connor, W. Percy, N. Hawthorne, J. Updike and in novels dealing with pandemics, for instance by L. Wright, E. M. Wiseman and R. Cook. Historical studies examine the intermingling of the sacred and the secular in the American South and neo-scholastic objections to modernity. Theological issues are being re-framed in essays discussing the relevance of pluralism, the relation of religious conviction and public opinion, the situation of scientists who believe and the thoughts of N. Frye and M. McLuhan. Finally, essays pay attention to religious aspects in works of art, e.g. in Ukrainian poetry, G. Mahler’s symphonies and in a TV show presenting new “American Gods” of globalization.