Berlin, the now classic university fields and professions are undergoing a complex process of reconceptualization and restructuring. Just as the opposition between brain and body is being rethought, so, too, is the binary model separating the arts from the sciences, culture from nature, and biological from engineered systems.50

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For the last quarter of a century, philosophers, cognitive scientists, and cultural historians have been delving into the problem of human knowing and consciousness. George Lakoff and Mark Johnson summed up this turn toward neuro-inquiry as “philosophy in the flesh” (George Lakoff and Mark Johnson, 1999, Philosophy in the Flesh: The Embodied Mind and Its Challenge to Western Thought, Basic Books, New York). In light of recent developments in AI, robotics, biotechnology, IT, and the exponential expansion of the Internet, can one still claim, however, that “our reality is shaped by the patterns of our bodily movement, the contours of our spatial and temporal orientation, and the forms of our interaction with objects” (p. xix)?



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