Did you ever wonder why you are sometimes too tired to watch a film, and would rather watch some TV show? And then, you might end up watching five or six hours and binge watch an entire season, and yet feel too tired to commit yourself to a single 2-hour film piece. The purpose of this paper is threefold. First, I will try to investigate whether there are any ontological differences in the form of a film or a (...) television show. Second, I will try to connect the newest neurological and psychological research regarding binging and attention span and see how seriality influences our brains. I will use the recent neurological findings to try to answer the question of why it seems easier to watch the same number of episodes rather than a single movie. Third, I will use David Lynch's and Mark Frost's third season of Twin Peaks as an example illustrating the blurry borders between a television show and a film, while contrasting it to the binge-watching phenomenon. (shrink)

Nowadays, binge-watching (i.e., watching multiple episodes of a TV series in one session) has become a widespread practice of media consumption, raising concerns about its negative outcomes. Nevertheless, previous research has overlooked the underlying psychological mechanisms leading to binge-watching. In the present work, we investigated some of the psychological variables that could favor binge-watching tendencies in a sample of TV series viewers (N = 196). To this aim, psychological determinants of problematic digital technologies (...) usage (i.e., feelings of loneliness), as well as some of the mechanisms related to the enjoyment of media contents (i.e., escapism and the identification with media characters), were considered as predictors of the tendency to binge-watch. Results indicated that higher feelings of loneliness were associated with higher levels of problematic digital technologies usage. Additionally, direct and indirect effects showed that only escapism – out of the four dimensions measuring the problematic use of Internet-related technologies – predicted participants’ stronger identification with media characters, which in turn promoted greater binge-watching tendencies. Overall, we suggest that binge-watching could be interpreted as a coping strategy for media escapists, who enjoy TV series as a privileged online space in which the need to escape finds its fulfillment, allowing them to manage loneliness by identifying with a fictitious character. (shrink)

It seemed to happen overnight. Not long ago, we were all watching television, and now we are watching something else. Television stations have been replaced by streaming services. Well, not quite replaced, since we still have televisions, but somehow our television screens are not quite what they were. In Netflicks: Conceptual Television in the Streaming Era Tony Hughes-d'Aeth critically considers how our viewing habits, and television shows themselves, have changed over time. This book is about television in the (...) streaming age and it considers some of the continuities that contemporary streamed shows have to other narrative forms such as classic television and classic Hollywood. Long gone are the days when we had to wait a week for the next episode of a tv show to be aired -- now we can binge-watch whole series in one sitting! ABOUT VIGNETTES Series Editors: Sarah Collins and Tony Hughes-d'Aeth The Vignettes Series from UWAP is aimed at sharing the knowledges that are emerging in the contemporary university and which that consider the complexities of modern life. Each book provides an image, or a vignette, of a particular phenomenon and how this is being thought through by intellectual practitioners in today's academy. (shrink)

Background The purpose of this study was to examine whether extended use of a variety of screen-based devices, in addition to television, was associated with poor dietary habits and other health-related characteristics and behaviors among US adults. The recent phenomenon of binge-watching was also explored. -/- Methods A survey to assess screen time across multiple devices, dietary habits, sleep duration and quality, perceived stress, self-rated health, physical activity, and body mass index, was administered to a sample of US (...) adults using the Qualtrics platform and distributed via Amazon Mechanical Turk (MTurk). Participants were adults 18 years of age and older, English speakers, current US residents, and owners of a television and at least one other device with a screen. Three different screen time categories (heavy, moderate, and light) were created for total screen time, and separately for screen time by type of screen, based on distribution tertiles. Kruskal-Wallis tests were conducted to examine differences in dietary habits and health-related characteristics between screen time categories. -/- Results Aggregate screen time across all devices totaled 17.5 h per day for heavy users. Heavy users reported the least healthful dietary patterns and the poorest health-related characteristics – including self-rated health – compared to moderate and light users. Moreover, unique dietary habits emerged when examining dietary patterns by type of screen separately, such that heavy users of TV and smartphone displayed the least healthful dietary patterns compared to heavy users of TV-connected devices, laptop, and tablet. Binge-watching was also significantly associated with less healthy dietary patterns, including frequency of fast-food consumption as well as eating family meals in front of a television, and perceived stress. -/- Conclusions The present study found that poorer dietary choices, as well as other negative health-related impacts, occurred more often as the viewing time of a variety of different screen-based devices increased in a sample of US adults. Future research is needed to better understand what factors among different screen-based devices might affect health behaviors and in turn health-related outcomes. Research is also required to better understand how binge-watching behavior contributes impacts health-related behaviors and characteristics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Obesity as Disease:Definition by DesperationJeremy ShermakI hated removing my shirt. Each visit to my doctor’s office, following a blood pressure and temperature check, the nurse would instruct me to take off my shirt so the doctor could examine me further. She would then leave the room. I remained perched atop the exam table, now half exposed, and a mirror on the wall would not leave me alone. In the (...) reflection, I saw my oversized breasts and “fat roll” oozing out from my pants, hiding my belt. I tried to straighten my back—breathe in, no wait, breathe out—to resculpt the appearance, but it did nothing. I hated myself. Soon, a gentle knock at the door would interrupt the loathing and I’d shake hands with my doctor.I have been obese for the majority of my life—from childhood until I turned 34, when shortly thereafter, I had gastric bypass surgery. Since that time, I have lost 155 pounds and now write this at a comfortable, healthy 180 pounds. That said, my mind remains “obese”. My thinking remains shrouded deep within the obese personality that I embodied for all of those years. I still automatically walk to the big–and–tall section of clothing stores; I don’t recognize the 34–waist pants when they come [End Page 114] out of the dryer; I’m not used to seeing my ribs; and I’m still terrified of that exam room mirror.Upon hearing the news that the American Medical Association (AMA) now classifies obesity as a disease, my initial reaction was that of relief. My recent success was due in large part to the discovery and treatment of hindering endocrinological issues. My history—like repeatedly slamming head–long into a brick wall—suggests that these medically verified roadblocks have existed for some time. Despite my efforts, I didn’t stand a chance.If anyone were a “poster child” for obesity as a disease, it would be me. The lifelong sparring with my weight had its ups and downs; I worked very hard to maintain or lose weight with mixed results. I lost 85 pounds my freshman year of college by running and fervently watching my portions. I kept that weight off for a good five years before the summer of 2003, when I started gaining weight very quickly. I gained 25 pounds in each month of June and July that year, despite maintaining my usual eating habits and running schedule. I soon lost faith. I felt as though I was up against forces that I could not control and I began to forget about losing weight. I didn’t binge, but I didn’t eat well. By 2008, my weight had reached 375 pounds—an all–time personal high.Following a bad relationship and seeking rejuvenation, I embarked on a diet that summer like I’ve never tried before. I cooked everything naturally—from regular dishes like stuffed peppers all the way to condiments like ketchup. It was a militant effort on my part. I lost 50 pounds that summer and felt that I was well on my way back to the body that once felt so comfortable. It was at that point where I hit a wall. I could not get past 321. I can still see that number staring back at me on the scale. It was frustrating. I felt I had done all I could. That’s when I visited a doctor who ran some tests that revealed problems with my hormones and metabolic systems.As it turned out, I had a tumor on my pituitary gland. This may have been the issue all along. That led to low testosterone, which had a really negative impact on my weight loss efforts. After thorough consideration, I decided to have gastric bypass surgery to “reset” my hormones and get a “boost” in my weight loss efforts. It worked.In my particular circumstance, I could view obesity as a disease because its causes, for the most part, were not a result of conscious lifestyle choices. I had no control over the pituitary tumor. However, I know that I could have done more to limit my... (shrink)

Researchers tend to believe that bamboo "I" more concerned about practical, and more on the ruler the people rule the country road, or self-cultivation and the country contains only two types of content, rarely discussed cosmology and Dao. However, analysis of this article pointed out, Guodian bamboo "I", although incomplete because of missing, can not present a complete and systematic channel theory and cosmology, but such ideas are still very clear. Which show more about all things back to the text (...) attributed to road, but more the lack of road itself, and discussion of all things produced by the channel. However, in the nature of the road, bamboo so-called "independent non-hai" means nothing big road boundaries, more reasonable, if not more than this as a "stand-alone does not change," stressed the same channel and into the road easily and dynamic nature of the eternal confrontation between the problem. Bamboo "I" because of the Confucian interpretation of the impact of personnel or political considerations may intervene in the Road, or the textual representation of the universe, such as "WANG Yi-big", "there are four countries, Yan Wang Ju," and other statements, highlight the "King "The existence of taxonomic status, the personnel and the existence of confusion. Sometimes, however, the influence of Confucianism can also help some of the papers in this universe purification, such as bamboo, "I," a the "between heaven and earth, and its initiatives and abandoned Yue? True and unyielding moving, but more out." period, less the object of Confucian benevolence few words of text and teaching people's advice, but more simply to save the universe in which this paper, I highlighted more clearly Bing empty space on the dynamic. For the interpretation of Confucian bamboo "I" "Germany" and "view" a greater impact on the basic concepts. "German" in the other book is a cosmological concept of the Central Plains; but in the bamboo in the "virtue" is only for people. As for the "concept" in the rest of all this in view of all things can be reverted to, as well as view the body, view home, view of town and watch the state and watch the world, but in bamboo, "I", only for the personnel of various units of the view layer, without of the "body" and "things" concept. "Concept" became the method applies only to personnel, lost cosmological meaning. The earliest manuscripts date Guodian bamboo corporations, but neither is the only transcript, it is difficult to convince me to the nearest original. One kind of transcript is often a kind of interpretation of the text lead to ideas, and ideas for all of the text should be text data. Guodian bamboo "I" is only just a sympathizer of the transcript from the Confucian, in addition, there are other more dollars transcript "instead of allowing" close to the original "ideas that shape our interpretation of a text, it is better to keep" multiple text "idea , open minded, so that each text have encountered trigger contemplation, thinking of the rich gain. The Guodian Bamboo Texts of Lao Zi, discovered in 1993, though the earliest texts we now possess, do not give support to the idea of ​​a linear development from Kuodian Texts to Silk texts, then from Silk texts to other texts such as those of Wang Bi among others'. I contend the concept of "multiple texts", in which the copying of texts or the integration of one text in a collection of texts could be thought of as inevitably imbued with interpretations. The Guodian Bamboo Texts of Lao Zi were susceptible to Confucian or pro-Confucian interpretations, by which not only those critiques of Confucian basic concepts such as Ren and Yi were minimized, but also the Taoist ontology and cosmology were thereby affected. Many scholars sustain the position that Guodian Lao Zi were more pragmatically oriented or that they contained only two categories of thought, one about self-cultivation, another about the art of governing, whereas the discourse on Dao and cosmology were neglected. But I demonstrate in this paper that the Guodian texts, though incomplete in themselves, still gave us very clear ideas of a discourse on Tao and a cosmology. In general, the Guodian Lao Zi emphasized more the way by which all things return to Dao, rather than on Tao itself and its process of producing all things. Concerning the attributes of Dao, the emphasis on the "boundlessness" of Dao is more reasonable than other versions of texts such as Wang Bi's and the Silk text Lao Zi, in which we read that Dao is "changeless", creating thereby a contradictory situation between Dao's eternity and its dynamicity. On the one hand, the Confucian interpretation might put political and human considerations into ontological and cosmological considerations; on the other hand, it could also purify some cosmological texts by dropping some texts criticizing the Confucian concepts of Ren and the sage. The most evident Confucian intervention into The Guodian Lao Tzu could be found in the concepts of Virtue De) and Retracing View The concept of Virtue had lost its cosmological meaning and was reserved merely for describing human virtue. As to the concept of Guan, the retracing regard, which was applied to all things and even Dao itself in other texts, was limited to merely human social affairs and loses its cosmological meaning totally in Guodian's texts. (shrink)

本書稿已獲國家社科基金後期資助項目立項。該書從禮理會通的角度，將經學研究與哲學研究結合起來，並提煉出「禮樂哲學」這一新的學術概念，從禮樂形上學、價值論、實踐觀三個方面對朱子禮學的哲學體系做了較為系統的 詮釋與建構。該書指出，禮、理是朱熹思想的兩個基本面向，禮學是其理學下學實踐的基礎，理學是其禮學的形上依據，二者相融互補，使得朱熹的思想世界在理論與實踐兩個層面都顯得豐滿而自洽。與此同時，朱熹的禮樂哲學 思想也具有充分的現實價值。 馮兵，重慶奉節人，哲學博士，國立華僑大學哲學與社會發展學院教授，博士生導師，國際儒學研究院副院長，《國際孔孟學刊》副主編，國家一級學會「朱子學會」理事，全國名山名川名觀學術委員會高級顧問。畢業於廈門大 學哲學系(2010)，曾赴台灣「中央」研究院文哲所訪學(2015—2016)，主要從事儒家禮樂哲學以及傳統禮樂文化的當代傳承與應用研究。主持國家社科基金項目、教育部人文社科基金項目、教育部社科重大攻關 項目子課題各1項，福建省社科基金重大項目2項，貴州省社科規劃國學單列課題1項，參與國家社科基金重大項目及一般項目、教育部社科基金項目等數項。在《哲學研究》《哲學與文化》(A&HCI)《哲學動態》《中國 哲學史》《學術月刊》《光明日報》等海內外權威及核心學術刊物上發表論文數十篇，出版專著1部。曾獲得過福建省優秀博士學位論文獎、全國聯校教育社科醫學論文獎以及廈門市優秀社科成果獎。先後入選福建省新世紀優秀 人才計劃、華僑大學百名優秀學者成長計劃等人才項目。.

Given the rapid growth of music technology, this study reports Chinese pre-service music teachers’ perceptions of musical instrument learning assisted by augmented reality. In this study, we conducted a small-scale case study with six pre-service teachers enrolled in a music teacher training programme at a comprehensive university in China. Participants engaged in semi-structured, face-to-face interviews after hands-on experiences with an AR-based piano learning app. Thematic analysis revealed that the participants were generally aware of the potential of this instructional approach but (...) doubted its efficacy and exhibited weak intention to adopt it in their future classrooms. Implications of the findings for music teacher training are discussed. (shrink)

With the emergence of online communities, more and more people are participating in online technology communities to meet personalized learning needs. This study aims to investigate whether and how male and female users behave differently in online technology communities. Using text data from Python Technology Community, through LDA (Latent Dirichlet Allocation) model, sentiment analysis and regression analysis, this paper reveals the different topics of male and female users in the online technology community, their sentimental tendencies and activity under different topics, (...) and their correlation and their mutual influence. The results show that: (1) Male users tend to provide information help, while female users prefer to participate in the topic of making friends and advertising. (2) When communicating in the technology community, male and female users mostly express positive emotions, but female users express positive emotions more frequently. (3) Different emotional tendencies of male and female users under different topics have different effects on their activity in the community. The activity of female users is more susceptible to emotional orientation. (shrink)

Some people report that they argue for play. We question whether and how often such arguments are mutually entertaining for both participants. Play is a frame for arguing, and the framing may not always be successful in laminating the eristic nature of interpersonal argumentation. Previous research and theory suggest that playfulness may be associated with aggression. Respondents supplied self - report data on their arguing behaviors and orientations. We found support for the hypothesis that self - reported playfulness and aggression (...) are directly associated. We found less evidence for our hypothesized inverse association between self - reported playfulness and indices of cooperation and avoidance. Self - reports of playfulness are not significantly associated with expert coders ’ ratings of either playfulness or aggressiveness. The claim that an argument is playful should be met with skepticism, although playful arguments are possible. (shrink)

The first part of the present paper offers a critical response to Wang Ning's proposed construction of world poetics, based on a brief reexamination of the changing meanings and implications regarding the concept of world literature. The second part is an elucidation of the dynamics and tensions between global tendencies and local manifestations, taking the May Fourth writers and Xueheng School as examples. I argue that by transcending the binary opposition between the local and global, world poetics transforms perspectives from (...) Eurocentrism to a "glocalized" vision, and provides a solid foundation for further exploration of world literary theories. (shrink)

This open access book sheds light on the term gongsheng/kyōsei, which is used in Chinese and Japanese to not only translate “symbiosis” in biology but also broadly deployed in philosophical, social and political contexts. It is a cross-contextual attempt to study the foundation of gongsheng/kyōsei as a philosophy of co-becoming, with exploration of its significance for thinking about the planetary challenges of our times.

该书考察了传统理性主义的理性观从发端、变异到确立、扩展的历史演变,从中对理性与其相关的范畴进行了辨析;分析了由传统理性主义到非理性主义及反理性主义的转向等内容。.

本书为清华大学法学院凯原中国法治与义理研究中心主办的'黄帝思想与先秦诸子百家'国际学术研讨会论文集. 本书所收集的二十多篇论文从各个不同的角度和侧面对黄帝思想与诸子百家的关系进行了深入探讨.多数论文认为: 孔子之前中国古代思想的代表人物就是黄帝, 以 "黄帝四经" 为主的经典所表述的思想可以简称为黄帝思想, 就是孔子之前的中国的主流哲学思想, 儒学及诸子百家的源头就是黄帝思想.

‘But tell us, Tityrus, who is that god?’. This is what the herdsman Meliboeus asks in Virgil's first Eclogue in response to Tityrus' assertion that a certain deity granted him the leisure to sing and to pasture his herd. In posing this question, the herdsman raises the issue of this god's identity also for us, Virgil's readers. We are invited to ponder ‘Who is that deus?’ The question lingers, hanging over the text for the next twenty-three verses, without answer. For (...) despite Meliboeus' blunt and plainspoken query, which demands a concrete response, Tityrus—on finally returning to the question qui sit—pointedly names no names. Rather, he leaves his divinity anonymous. We learn only that the god is a iuuenis, whom Tityrus saw at Rome, and who answered the herdsman's entreaty. In honour of this deity, Tityrus' altars smoke with sacrifice every month of the year. As the poem takes the form of a dramatic dialogue without narrative frame, no authoritative voice intervenes to offer further guidance as to the god's identity. Thus we continue to wonder as to the identity of this divine iuuenis. The question remains open, an incitement to readerly conjecture. (shrink)

Comme dans les autres pays, Einstein a été l’un des scientifiques les plus célèbres en Chine. Dans les années soixante-dix du 20e siècle, trois volumes des OEuvres complètes d’Einstein ont été traduits et publiés en Chine. Pour de nombreux Chinois ces volumes représentaient une source d’informations sur Einstein et une influence idéologique importante. Le contexte politique en est le suivant: après l’an 1949 des mouvements politiques très influents sont nés en Chine, ayant pour objectif la critique des sciences. Ces mouvements (...) ont beaucoup influencé les décisions, la sélection, le progrès ainsi que la manière de traduire et de publier les oeuvres d’Einstein. Parmi les éditeurs et les traducteurs excellait Xu Liangying. Révolutionnaire clandestin avant la mise en place de la République, il est devenu par la suite historien de la science. Il a investi presque dix ans pour terminer la traduction des oeuvres d’Einstein parce qu’ à l’époque il travaillait comme agriculteur pour ses idées de droite pendant la Révolution culturelle. Dans ce contexte sociologique, culturel et politique, la traduction et la publication des OEuvres complètes d’Einstein offre beaucoup de points qui méritent d’être examinés et analysés dans une perspective historique. Surtout, par exemple, les implications idéologiques, symboliques reliés à Einstein et qui ont été les caractéristiques dominantes de cette époque historique. (shrink)

Generally believed that "theory of continuing revolution under the dictatorship of the proletariat" is a "Cultural Revolution" guiding ideology, which in ten years the "Cultural Revolution" period has been widely publicized, has written to the Chinese Communists "nine", "Top Ten", "Eleventh large "by the political report and constitution, but also to write the fourth and fifth National People's Congress meeting adopted constitutional changes, the impact is huge. When it was proposed that "the history of Marxism has set a third great (...) milestone," and after more than ten years later, "since the founding of the party on a number of resolutions on the question of history" has made ​​it a completely different assessment that It is the "leftist" errors and this should be "resolutely corrected." In this paper, the editorial "October Socialist Revolution opened up along the path," CPC "nine", Hua Guofeng, the Third Plenum and "since the founding of the party on a number of resolutions on the question of history," as the coordinates of the tracking the fate of its history and study. q "The Theory on Continuing the Revolution under the Leadership of Proletarians" is commonly regarded as the guiding ideology of the Cultural Revolution. Widely publicized during the decade-long Cultural Revolution, it has been incorporated into the Chinese Communist Party's constitution and the People's Republic of China's constitution for numerous times and has exerted a great influence on the state. By the time it was initially proposed in 1967, it was regarded as' the third landmark in the history of Marxism. But it was subject to a completely different fate more than ten years later as it was labeled "pinko" and was required to he "corrected" in Resolution on Certain Questions in the History of Our Party since the Founding of the People's Republic of China. This paper aims to conduct an investigation of the historical fate of "the Theory on Continuing the Revolution under the Dictatorship of Proletarians" with reference to the following texts: Go Ahead Along the Way Inaugurated by October Socialist Revolution, Report of the Ninth National Congress of the CPC, Hua Guofeng's Talkings, Report of the Third Plenary Session of the 11th Central Committee of the Communist Party of China and Resolution on Certain Questions in the History of Our Party since the Founding of the People's Republic of China. (shrink)

This book centers on rethinking foundational values in the era of frontier technologies by tapping into the wisdom of Chinese philosophical traditions. It tries to answer the following questions: How is the essence underpinning humans, nature, and machines changing in this age of frontier technologies? What is the appropriate ethical framework for regulating human–machine relationships? What human values should be embedded in or learnt by AI? Some interesting points emerged from the discussions. For example, the three dominant schools of Chinese (...) thinking–Confucianism, Daoism and Buddhism– invariably reflect non-anthropocentric perspectives and none of them places humanity in a supreme position in the universe. While many Chinese philosophers are not convinced by the prospect of machine intelligence exceeding that of humans, the strong influence of non-anthropocentrism in the Chinese thinking contributed to much less panic in China than in the West about the existential risks of AI. The thinking is that as human beings have always lived with other forms of existence, living with programs or other forms of “beings,” which may become more capable than humans, will not inevitably lead to a dystopia. Second, all three schools emphasize self-restraint, constant introspection, and the pursuit of sage-hood or enlightenment. These views therefore see the potential risks posed by frontier technologies as an opportunity for the humanity to engage in introspection on the lessons learned from our social and political history. It is long overdue that humanity shall rethink its foundational values to take into account a multi-being planetary outlook. This book consists of nine leading Chinese philosophers’ reflections on AI’s impact on human nature and the human society. This is a groundbreaking work, which has pioneered the in-depth intellectual exploration involving traditional Chinese philosophy and frontier technologies and has inspired multidisciplinary and across area studies on AI, philosophy, and ethical implications. (shrink)

Road link speed is one of the important indicators for traffic states. In order to incorporate the spatiotemporal dynamics and correlation characteristics of road links into speed prediction, this paper proposes a method based on LDA and GCN. First, we construct a trajectory dataset from map-matched GPS location data of taxis. Then, we use the LDA algorithm to extract the semantic function vectors of urban zones and quantify the spatial dynamic characteristics of road links based on taxi trajectories. Finally, we (...) add semantic function vectors to the dataset and train a graph convolutional network to learn the spatial and temporal dependencies of road links. The learned model is used to predict the future speed of road links. The proposed method is compared with six baseline models on the same dataset generated by GPS equipped on taxis in Shenzhen, China, and the results show that our method has better prediction performance when semantic zoning information is added. Both composite and single-valued semantic zoning information can improve the performance of graph convolutional networks by 6.46% and 8.35%, respectively, while the baseline machine learning models work only for single-valued semantic zoning information on the experimental dataset. (shrink)

Heidegger suggests that the manner of research is neither historiological nor systematic, but instead phenomenological. The phenomenological approach to time is to grasp time from the existence of Dasein. If time is understood from a phenomenological standpoint, the Great Wall has rich and vivid images, thus revealing very different life implications. But phenomenological time cannot be divorced from historical time or systemic time; otherwise, we cannot understand the life of the Other.