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Political and military tumult would not seem an ideal backdrop for contemplation, but out of China’s Warring States period emerged a rich variety of philosophical thought; indeed, this period became affiliated with the ‘Hundred Schools of Thought’. Some of these traditions, like the Confucian and Daoist traditions, would go on to shape China and indeed East Asia in ways that can still be felt today, not only intellectually but also culturally. Other traditions, like that of the Mohists, would not retain direct influence beyond the classical period, but can be said to have played a crucial role in shaping the overall trajectory of Chinese and East Asian thought. This module surveys some of these traditions not only to illuminate the history of the intellectual development of a large portion of the world, but also to assess to what extent these ancient traditions provide solutions to current problems.

Political and military tumult would not seem an ideal backdrop for contemplation, but out of China’s Warring States period emerged a rich variety of philosophical thought; indeed, this period became affiliated with the ‘Hundred Schools of Thought’. Some of these traditions, like the Confucian and Daoist traditions, would go on to shape China and indeed East Asia in ways that can still be felt today, not only intellectually but also culturally. Other traditions, like that of the Mohists, would not retain direct influence beyond the classical period, but can be said to have played a crucial role in shaping the overall trajectory of Chinese and East Asian thought. This module surveys some of these traditions not only to illuminate the history of the intellectual development of a large portion of the world, but also to assess to what extent these ancient traditions provide solutions to current problems.

Political and military tumult would not seem an ideal backdrop for contemplation, but out of China’s Warring States period emerged a rich variety of philosophical thought; indeed, this period became affiliated with the ‘Hundred Schools of Thought’. Some of these traditions, like the Confucian and Daoist traditions, would go on to shape China and indeed East Asia in ways that can still be felt today, not only intellectually but also culturally. Other traditions, like that of the Mohists, would not retain direct influence beyond the classical period, but can be said to have played a crucial role in shaping the overall trajectory of Chinese and East Asian thought. This module surveys some of these traditions not only to illuminate the history of the intellectual development of a large portion of the world, but also to assess to what extent these ancient traditions provide solutions to current problems.

Critical and theoretical fashions have led to waves of new approaches and methodologies, each with certain distinctive emphases and concerns. These have made Film Studies into a rich and varied discipline, particularly as they have formed an addition to concerns rather than a replacement for the concerns that have animated film theory and analysis since the birth of the medium. This module was conceived as a complement to ‘Interpreting Film: Contextual Approaches to Cinema History’. It will look at some of the tradition and essential concerns of film theory, including notions of film as art and how films ‘work’ on a micro-scale. Its focus will be on ‘Classical Film Theory’ (including Eisenstein, Bazin, etc), which set out the traditional interests and emphases of Film Studies. It will also embrace more recent film theory (such as ‘Screen theory’ and psychoanalysis, ‘Wisconsin’ formalism and cognitive psychology). The module will address questions of ontology and epistemology, as well as debates about art and cultural value

Another central concern of this module is textual detail and there will be a focus on close textual analysis of films. Consequently, there is an interest in film ‘specificity’ – seeing film as film (as Victor Perkins put it), rather than seeing film as a symptom of something else (eg.social change, cultural degeneration), or as a vehicle for other concerns (such as more general social, economic or cultural history, or sociological, philosophical or psychological concerns) that reside outside of cinema.

Critical and theoretical fashions have led to waves of new approaches and methodologies, each with certain distinctive emphases and concerns. These have made Film Studies into a rich and varied discipline, particularly as they have formed an addition to concerns rather than a replacement for the concerns that have animated film theory and analysis since the birth of the medium. This module was conceived as a complement to ‘Interpreting Film: Contextual Approaches to Cinema History’. It will look at some of the tradition and essential concerns of film theory, including notions of film as art and how films ‘work’ on a micro-scale. Its focus will be on ‘Classical Film Theory’ (including Eisenstein, Bazin, etc), which set out the traditional interests and emphases of Film Studies. It will also embrace more recent film theory (such as ‘Screen theory’ and psychoanalysis, ‘Wisconsin’ formalism and cognitive psychology). The module will address questions of ontology and epistemology, as well as debates about art and cultural value

Another central concern of this module is textual detail and there will be a focus on close textual analysis of films. Consequently, there is an interest in film ‘specificity’ – seeing film as film (as Victor Perkins put it), rather than seeing film as a symptom of something else (eg.social change, cultural degeneration), or as a vehicle for other concerns (such as more general social, economic or cultural history, or sociological, philosophical or psychological concerns) that reside outside of cinema.

Philosophy flourished in classical India for well over a millennium, with figures in this tradition producing works that are on a par with those of figures in ancient Greece and late antique and medieval Europe. In fact, figures in classical India contributed extensively to what what we now recognise as core areas of philosophy such as epistemology, logic, philosophy of mind, metaphysics, and ethics. This module provides an overview of this long-neglected tradition of philosophy. Texts covered may include the early texts of the Brahmanical and Śramaṇa traditions (e.g. the Upaniṣads, and Pali Canon of Buddhism), and writings in the age of sutras and commentaries (e.g. those of Brahmanical schools such as Nyāya, Pūrva-Mīmāṃsā, Sāṃkhya, and Yoga, and Śramaṇa schools such as Buddhism and Jainism). The module’s approach will not be purely historical, but will critically examine the contributions these texts make to philosophical debates that remain live today.

Philosophy flourished in classical India for well over a millennium, with figures in this tradition producing works that are on a par with those of figures in ancient Greece and late antique and medieval Europe. In fact, figures in classical India contributed extensively to what what we now recognise as core areas of philosophy such as epistemology, logic, philosophy of mind, metaphysics, and ethics. This module provides an overview of this long-neglected tradition of philosophy. Texts covered may include the early texts of the Brahmanical and Śramaṇa traditions (e.g. the Upaniṣads, and Pali Canon of Buddhism), and writings in the age of sutras and commentaries (e.g. those of Brahmanical schools such as Nyāya, Pūrva-Mīmāṃsā, Sāṃkhya, and Yoga, and Śramaṇa schools such as Buddhism and Jainism). The module’s approach will not be purely historical, but will critically examine the contributions these texts make to philosophical debates that remain live today.

Philosophy flourished in classical India for well over a millennium, with figures in this tradition producing works that are on a par with those of figures in ancient Greece and late antique and medieval Europe. In fact, figures in classical India contributed extensively to what what we now recognise as core areas of philosophy such as epistemology, logic, philosophy of mind, metaphysics, and ethics. This module provides an overview of this long-neglected tradition of philosophy. Texts covered may include the early texts of the Brahmanical and Śramaṇa traditions (e.g. the Upaniṣads, and Pali Canon of Buddhism), and writings in the age of sutras and commentaries (e.g. those of Brahmanical schools such as Nyāya, Pūrva-Mīmāṃsā, Sāṃkhya, and Yoga, and Śramaṇa schools such as Buddhism and Jainism). The module’s approach will not be purely historical, but will critically examine the contributions these texts make to philosophical debates that remain live today.

Philosophy flourished in classical India for well over a millennium, with figures in this tradition producing works that are on a par with those of figures in ancient Greece and late antique and medieval Europe. In fact, figures in classical India contributed extensively to what what we now recognise as core areas of philosophy such as epistemology, logic, philosophy of mind, metaphysics, and ethics. This module provides an overview of this long-neglected tradition of philosophy. Texts covered may include the early texts of the Brahmanical and Śramaṇa traditions (e.g. the Upaniṣads, and Pali Canon of Buddhism), and writings in the age of sutras and commentaries (e.g. those of Brahmanical schools such as Nyāya, Pūrva-Mīmāṃsā, Sāṃkhya, and Yoga, and Śramaṇa schools such as Buddhism and Jainism). The module’s approach will not be purely historical, but will critically examine the contributions these texts make to philosophical debates that remain live today.

Philosophy flourished in classical India for well over a millennium, with figures in this tradition producing works that are on a par with those of figures in ancient Greece and late antique and medieval Europe. In fact, figures in classical India contributed extensively to what what we now recognise as core areas of philosophy such as epistemology, logic, philosophy of mind, metaphysics, and ethics. This module provides an overview of this long-neglected tradition of philosophy. Texts covered may include the early texts of the Brahmanical and Śramaṇa traditions (e.g. the Upaniṣads, and Pali Canon of Buddhism), and writings in the age of sutras and commentaries (e.g. those of Brahmanical schools such as Nyāya, Pūrva-Mīmāṃsā, Sāṃkhya, and Yoga, and Śramaṇa schools such as Buddhism and Jainism). The module’s approach will not be purely historical, but will critically examine the contributions these texts make to philosophical debates that remain live today.