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Anna Zschauer

Alumni

Anna Zschauer

Position

  • PhD Student
  • Research Fellow

Kontaktinformationen

Karl Jaspers Centre
Bergheimer Str. 58a
Building 4311, Room 103
69115 Heidelberg

Germany

Email:
anna.zschauer@asia-europe.uni-heidelberg.de
Telefon:
+49 (0) 6221 54 4081

Über Anna Zschauer

Research interest:

Japanese aesthetics as invented category and expression of ‘Japaneseness’, its emergence in the 19th century; the academic discourse surrounding it

aesthetics in Europe: philosophical tradition and academic discipline, its roots and borders to religion and art history;

‘intercultural aesthetics’ as a philosophical method to create a comprehensive worldview beyond cognitive preferences of the “West”> intercultural hermeneutics

>  re-evaluating the usability of disciplinary frameworks regarding the genealogy of their scientific objects: attempts to define ‘religion’ (religious studies), models of historical development (philosophy of history), borderlines between ‘theology’, ‘philosophy’ and ‘science’

 

 

PhD project:

~ Japaneseness from Aesthetics ~

Cultural demarcation and the boundlessness of the beautiful

 

This PhD project should analyze how aesthetics functioned as intercultural mediator in the opening process of Japan during the 19th century, leading to an assessment of its value for a re-conceptioning of culture as discursive category. A leading question thereby is: How could the concept of aesthetics be globalized while aesthetic rhetoric was concurrently used to demarcate cultural boundaries?

To scrutinize this issue, Japan seems a promising example, as up until today aesthetic stereotypes like ‘aesthetic nation’, ‘people of mono no aware (aesthetic sensibility)’ or ‘incomprehensible yūgen (profundity)’ prevail in Japan’s common image. However, also within the academic approach to Japan, an aesthetic tendency prevails, wherefore Richard B. Pilgrims “religio-aesthetic tradition” can be named as an early example (1977) and Eiko Ikegamis “aesthetic networks” that sustained the “Bonds of civility” (2005) as a rather recent one.

The phenomenon that can be observed here and which I want to question was called ‘aestheticentrism’ by Karatani Kōjin, who defined it with recourse to Kant’s aesthetics as esteeming a seemingly timeless essence of “Japaneseness” by simultaneously “bracketing out” of the real nation of Japan. Understanding this phenomenon as discoursive tendency, I want to deconstruct it by inquiring its historical roots. Michael Marra observed that Meiji period intellectuals acquired aesthetics as a hermeneutic tool to express their cultural identity to the West, which is why I deem it worthwhile to analyze early attempts to “Japanize” western aesthetics in the later Meiji years (1880-1912). Thus, both the historical entanglement of discourses as well as the anticipated universal quality of aesthetics should become obvious.

While it is often said that up to Nishida Kitarō the adoption of aesthetics mostly from England and Germany ignored the fact that epistemological foundations were different, I want to shed light on the work of three thinkers that contributed to the generalization of aesthetics by systematically scrutinizing and appropriating philosophical theories of primarily German origin:

Ōnishi Hajime, who was raised as a Christian, could be named the first critic of unquestioned academic eclecticism and argued for a creative transformation of philosophical theories selected from China, India and the West. Ōtsuka Yasuji and Fukada Yasukazu, the first two chairholders of aesthetics at Tokyo resp. Kyoto University, worked to establish an academic discipline of aesthetics and clarify its boundaries to other newly established fields like philosophy or religious studies.

As later development saw the emergence of ‚aesthetic nationalism‘, and as Japan counts as the first nation to establish chairs for ‘aesthetics’, it becomes clear that aesthetics had been successfully installed as medium of intercultural exchange and intracultural self-understanding.

I want to inquire if there were already aesthetic concepts of ‘Japaneseness’ previous to this nationalization; if new aesthetic categories were required; how aesthetics was delimited against religion, philosophy or ethics; and how “traditional” thinking (theory of Nō, Sadō, Zen) was selected and interpreted as ‘premodern Japanese aesthetics’.

My thesis is that aesthetics were received so prominently in Meiji Japan because it was itself a split science: born as the attempt to logically argue for the epistemological value of sensual perception (“aesthesis” according to Baumgarten), it had until the end of the 19th century bifurcated into both a speculative idealism and an empirical psychology, leading to “antinomies”, whom, as Johannes Volkelt demanded 1898 (“Ästhetische Zeitfragen”), one must finally acknowledge in the field of aesthetics.

What could have done better in entertaining the exoticism towards Japan and sustaining Japan’s own rhetoric of particularism than to present Japanese culture as essentially aesthetic – obviously inaccessible for Western rationality? Yet, it was precisely the aesthetic discourse that enabled mutual understanding.

Thus, I argue that thanks to its integration of ambiguity and antinomies, aesthetics bear a huge potential and should not be ignored for the communicative tasks evolving in a globalized world.

Lebenslauf

Memberships:

 

- Society for Intercultural Philosophy (GIP e.V.)

- German Society for Aesthetics (DGÄ e.V.)

- German Society for Philosophy (DGPhil e.V.)

 

April 2016-

Research Fellow

 

Max Planck Institute for Empirical Aesthetics, Frankfurt a.M.

 

 

April 2016-

Ph.D. in Philosophy

 

University of Hildesheim, Faculty for cultural sciences and aesthetic communication

 

 

Aug 7-13 2016

Presentation at the 39th International Wittgenstein Symposium at Kirchberg am Wechsel, Austria (ALWS); Conference title: “Aesthetics Today”

Title of paper: “Anything goes = anything says… anything? Predicability in contemporary cross-cultural aesthetics”

 

 

Oct 2-4 2015

Project presentation in the context of the young researcher convention hosted by the ‘Society of Intercultural Philosophy’ in Hildesheim

 

 

June 13/14 2015

Project presentation in the context of the 25th convention of the ‘Initiative for historical research on Japan’ in Bochum

 

 

June 2015- March 2016

Ph.D. preparation

 

Heidelberg University, Cluster of Excellence ‘Asia and Europe in a Global Context’

 

 

Sep 2009 – May 2015

Graduate studies: German studies and History pursuing state examination (licence to teach at the German Gymnasium)

Graduated with honors (1.0)

 

Heidelberg University, Department of German Language and Literature; Department of History, Institute for Education Studies

 

 

Ø  Thesis topic: “The aesthetics of Nihon no Bi日本の美 – From Nishi Amane to Okakura Kakuzō: Japans way to an aesthetic nation (1870-1906)” (graded with 1.0)

 

 

March 9-18 2015

Winter School: “What is Caesar’s, what is God’s? - A Transcultural Perspective on the legitimation of the political and religious spheres”

 

at Kyoto University

Organized by Santander International Summer Schools for Doctoral Students and University of Heidelberg, Cluster of Excellence ‘Asia & Europe in a Global Context’  

 

 

June 12- August 7 2013

Research focused Japanese language training

Japan Foundation, Japanese Language Institute Kansai

 

„Language Program for Specialists in Cultural & Academic Fields“ (2-month course), graded A+

Including a speech hold in Japanese about my research

 

 

October 2011- August 2012

Abroad study at Kyoto University

Kyoto University International Education Program (KUINEP),

average grade A

 

Subjects: Japanese language, society and politics, history, religion, literature and art; international comparative studies regarding education and social sciences

 

 

Sep 2000-July 2009

Secondary education, modern languages profile (English, Latin, French)

Gymnasium Dorfen (Bavaria)

Abitur grade 1.0 (higher education entrance qualification)

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