The aesthetic spirit in Paik Nam June’s video art, TV Buddha, originated in the aesthetics of Zen Buddhism, and the parameters that established Paik’s aesthetic comprised the indigenous Eastern aesthetic idea of dongjing 動靜. Yi 逸 is the paramount aesthetic in Zen Buddhism, suggesting the transcendence of preexisting tracks and conventions. Paik’s behavioral music, to which he was dedicated before pioneering video art in earnest, was related to yi in terms of the complete aspects of forms, themes, and so on, (...) evidently under the influence of avant-garde musical composer John Cage. The Zen Buddhist aesthetic—and Paik’s artistic motto—is to capture the essence of the self and the world through the destruction of stereotypes. Paik’s artistic uniqueness lies in his attempts to combine his traditional culture and spirit—the culture and ideas of Korea and Eastern Asia—with cutting-edge technology. The hallmark of Paik’s video art can be understood as a suggestion of philosophical subjects guided by the interrelation between a graphical presentation on a TV screen and the whole installation setup. The philosophical subject in TV Buddha is Zen Buddhist meditation symbolized in the structure of dongjing. (shrink)

Introduction : what is policy thought? -- The principle of policy statism -- The principle of policy goodness -- The principle of policy balance -- The principle of policy practicality -- The principle of policy humans : interpenetrated policy humans with nonhumans -- Concluding remarks.

This dissertation is intended to provide a formalism for those generics that trigger nonmonotonic inferences. The formalism is to reflect intentionality and exception-tolerating features of generics, and has an emphasis on the axiomatization of generic reasoning that encodes nonmonotonicity. ;A modal conditional approach is taken to formalize the nonmonotonic reasoning in general at the level of object language. A serial of logic systems---MN, NID, NCUM, N STCUM---are constructed in an increasing strength of the characterized nonmonotonic inference relation. In these systems, (...) two binary modal operators ⩾ and > are introduced in their syntax, and a ⊛ function lifted from the traditional * function is deployed in their semantics. These systems are shown to be sound and complete with respect to certain classes of frames defined in the semantics. They are decidable as well. The nonmonotonic inference is argued to be a ternary relation "[phi], Gamma |∼ alpha", and is defined in the system NSTCUM. Many widely discussed nonmonotonic inference patterns such as Defeasible Modus Ponens, Defeasible Transitivity, the Penguin Principle etc. are justified. The specificity rule is proved to be a theorem of the system N STCUM. The impact of negated defaults on an inference is also investigated and accounted for. ;A canonical form to read off generics is proposed: All generic sentences with subject-predicate structure can be re-written into their canonical form S . If S is a plural noun phrase, it can be further refined to be . Normal objects are selected based on the "meaning" of the subject and predicate terms. The second parameter provides an aspect with respect to which certain objects of a kind are considered normal. Due to such a way to select normal objects, the drowning problem is solved. ;The inference behaviors of generics are axiomatized in the system G, which is a quantificational extension of the system NSTCUM. It is proved to be sound and complete with respect to the class of L⩾,G -frames. Those benchmark examples of generic inferences are examined in the system G. (shrink)

스페인 시인 씰로트의 상징사전을 토대로 국내외 문학작품을 예로 들어 주제별, 가나다순으로 수록한 문 학평론가의 상징사전.

Value co-creation goes through the stage of co-production, customer experience, service-dominant logic, and service ecosystem. The integration of science and technology has become a key factor to the process of VCC. The rise and application of artificial intelligence technology has added a new driving force to VCC and began to affect its original practical logic. Based on the consumer perspective, this study uses Q-methodology to measure consumer cognitive attitude toward the use of AI technology in VCC, aiming to explore the (...) key factors that affect VCC. The study found that content quality, information security, efficiency concern, and degree of manipulation have become the important concerns of consumers for VCC under AI integration. Moreover, their different statements have their specific focus and direction. The study demonstrates and analyzes the importance of the four factors and proposes the combination of human and non-human actors to shape the new model of VCC in the future, which is worth further deepening and exploring for academia and enterprises. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Exegetic Study of the So-Called Proposition of Confucian AestheticsWang Yi (bio) and Xiaowei FuSince Wang Guowei and Cai Yuanpei introduced the concepts of aesthetics and aesthetic education, respectively, to China in the early twentieth century, there has been a strong tendency in many of the aesthetic discussions to examine ancient texts and materials using modern concepts of aesthetics. In particular, sentences with the character-word mei1 are often sought (...) in classical works and interpreted as speeches on or about beauty, which has led to frequent misunderstandings of the classical texts and of the ancient Confucian aesthetic theory.The most typical among these misunderstandings, we think, is the misinterpretation of one of Mencius's remarks on the goodness of human nature-"To possess these qualities of goodness fully is beautiful" (Chongshi zhiwei mei)2-as a representative statement of the Confucian aesthetic theory of "the union of the beautiful and good." Although it is not clear who was the first to put this interpretation forward, it is now widely accepted and almost unquestioned that the statement "Chongshi zhiwei mei" is the classical proposition of the Confucian aesthetic theory after countless repetitions by aestheticians and educationalists. And extended from this is the claim that "the union of the beautiful and good," or the union of the moral and beauty, is the traditional theory of Confucian aesthetic education.3 Finding it coincidentally in accordance with the idea of "the union of the beautiful and good" in both the Soviet and Greek philosophies, aesthetic educators are apt to admit that aesthetic education is included in moral education or aesthetic education is but one of the means of moral education; thus, aesthetic education cannot be an independent subject. [End Page 80]It is rather surprising that in spite of the wide interest in quoting this sentence, very little in the textual research and criticism has offered convincing proof that it is really Mencius's opinion about beauty or aesthetic theory and therefore-since he is the most influential Confucian educator and philosopher after Confucius-representative of the aesthetic theory of Confucianism.Actually, the proper analysis of the meaning of the word mei in this statement by Mencius has long been a controversial issue in Chinese history. There have been two main approaches: mei as an equivalent of shan (good/ goodness) and mei as a synonym with its modern Chinese counterpart. The former is taken by Zhao Qi,4 according to whom mei in this statement is a term used to explain a level of shan. This analysis is further developed by Sun Shi,5 who argues that mei is the third level of the six shan. Likewise, Yang Bojun,6 among other modern scholars, also considers mei an equivalent of shan. The latter approach, on the other hand, is pursued by Zhang Zai, Zhu Xi, Jiao Xun,7 and many modern aestheticians, who all interpret mei as "beauty" or "beautiful" in the aesthetic sense.The main interest of the present analysis is an attempt to decode the genuine meaning of the statement. With references to ancient dictionaries like Origin of Chinese Characters8 and exegetic works (from 206 bc to the modern times) of Mencius, this article attempts to contextualize mei in the original text and historical context in order to interpret the meaning of the sentence and the real intention of Mencius. In this way we hope to determine whether it can be regarded as the proposition of Mencius or the Confucian aesthetic theory of "the union of the beautiful and good."IIn the first part of this article we shall offer a contextual study of the sentence with reference to two of the ancient interpretations of the theme of the passage and the meaning of the character mei. By investigating the context of the sentence "Chongshi zhiwei mei" we argue that the theme of the passage is a discussion of the six levels of shan (goodness).The context of the sentence comes from a passage in Mencius (Jinxin part 2), which begins with Mencius talking with Haosheng Buhai about one of his disciples, Yue Zhengzi, who was reported to embark in a political career in the State... (shrink)

미래주의적 시각에서 한국교육의 개혁방향을 모색한 연구서. 미래사회가 오늘의 교육에 어떠한 의미와 시 사를 던져주는지, 미래에 일어날 사회변동 추세에 맞 추어 한국교육을 어떠한 방향으로 개혁해야하는가 등 등을 검토하였다.

Philosophy, Iranian. ; Mysticism -- Iran. ; Islamic philosophy--Iran. ; Philosophers -- Iran.

People often judge trustworthiness based on others’ faces (e.g., facial expression and facial gender). However, it is unclear whether social context plays a moderating role in forming trustworthiness judgments. Based on the emotions as social information (EASI) model, differing contexts may impact the effect of facial expression; however, there is no evidence demonstrating that differing contexts will or will not influence the effect of facial gender. In this study, we used two experiments to examine how facial expression and facial gender (...) affect facial trustworthiness judgments and whether the effects on facial trustworthiness judgments are consistent in cooperative and competitive settings. Twenty-seven undergraduates (14 female; Mage = 21.81 years, SD = 2.66) participated in experiment 1. The results showed significant main effects of facial expression and facial gender as well as the interaction between them. To examine the social context effect, 28 undergraduates (18 female; Mage = 20.93 years, SD = 2.94) participated in experiment 2. The results showed the main effects of facial expression, facial gender, and social context. Moreover, there was a significant interaction between facial gender and facial expression and a marginally significant interaction between social context and facial expression. These results suggest that in the process of judging facial trustworthiness, individuals’ judgments are affected by both facial expression and facial gender. Furthermore, the effect of facial gender on facial trustworthiness judgments presents cross-situational stability, and the role of facial expression is influenced by the settings. These findings support and expand the EASI model. (shrink)

Samtʻan Sŏnsaeng chip -- Tongguk changwŏnjip -- Sihak kyegyŏng.