Human-Computer Interaction (HCI) and games set a new domain in understanding people’s motivations in gaming, behavioral implications of game play, game adaptation to player preferences and needs for increased engaging experiences in the context of HCI serious games (HCI-SGs). When the latter relate with people’s health status, they can become a part of their daily life as assistive health status monitoring/enhancement systems. Co-designing HCI-SGs can be seen as a combination of art and science that involves a meticulous collaborative process. The (...) design elements in assistive HCI-SGs for Parkinson’s Disease (PD) patients, in particular, are explored in the present work. Within this context, the Game-Based Learning (GBL) design framework is adopted here and its main game-design parameters are explored for the Exergames, Dietarygames, Emotional games, Handwriting games, and Voice games design, drawn from the PD-related i-PROGNOSIS Personalized Game Suite (PGS) (www.i-prognosis.eu) holistic approach. Two main data sources were involved in the study. In particular, the first one includes qualitative data from semi-structured interviews, involving 10 PD patients and four clinicians in the co-creation process of the game design, whereas the second one relates with data from an online questionnaire addressed by 104 participants spanning the whole related spectrum, i.e., PD patients, physicians, software/game developers. Linear regression analysis was employed to identify an adapted GBL framework with the most significant game-design parameters, which efficiently predict the transferability of the PGS beneficial effect to real-life, addressing functional PD symptoms. The findings of this work can assist HCI-SG designers for designing PD-related HCI-SGs, as the most significant game-design factors were identified, in terms of adding value to the role of HCI-SGs in increasing PD patients’ quality of life, optimizing the interaction with personalized HCI-SGs and, hence, fostering a collaborative human-computer symbiosis. (shrink)

The most illustrious tradition of romantic poetry on oriental subjects, from the Westöstlicher Diwan to Rückert, Platen, Hugo and Leconte de Lisle, was inspired essentially by Indian and Persian epic, lyric and gnomic poetry, referring only to a minor degree to the ancient poetry of the Arabs—although it is precisely Rückert to whom we are indebted for a version of the Hamâsa, a famous anthology of pagan Arabic poetry. Goethe approached this anthology through the versions of Jones, described it briefly (...) in the “Notes and Commentary” to the Diwan, and among other sections retold one tale splendidly in verse: the “Song of Vengeance” of Taâbbata Sharran. Here the force of his genius lifted him well above the bristling Latin of Freytag, through whom he had come to know the song, and brought him very close in lyrical intuition to the original of this masterpiece of debated authenticity. But on the whole, the poetic heritage of the ancient Arabs was not adequately echoed in the literature of the romantic age. Rückert himself, inspired by pagan Arabic poetry, is read by few people today; and the poetry that was his model is studied rather by philologists, for its documentary value. Theodor Noeldeke, at the beginning of his classic study of the Mu'allakat, declared frankly: “It is questionable whether the aesthetic pleasure provided by the study of ancient Arabic poetry is worth the great pains required even to approach an understanding of the same.” It is difficult to stand in opposition to the authority of the “old master” of German orientalists, who confessed that “the more he studied the Semites, the more he loved the Greeks.” Even the most humble author of these lines dares to appropriate for himself the lines of Noeldeke; and yet, beyond every comparison, which cannot help resulting unfavorably for the ancient poets of the desert, he who knows how to love and seek out poetry will find in them authentic artistic values. Even the harsh pagan song can in certain passages interest us, fill us with enthusiasm, and move us. (shrink)

The eminent critic and scholar analyzes a wide range of topics, including Aldous Huxley's Brave New World, jazz, the music of Bach, and museums.

The Ukrainian translation of the work of the German neo-Marxist philosopher Theodor Adorno "Education after Auschwitz" is dedicated to the 75th anniversary of the liberation of prisoners of the Nazi concentration camp Auschwitz. In this work, which Theodor Adorno read as a report on Hesse Radio on April 18, 1966, the previous theme of special importance – the cultivation of a new, anti-ideological education in post-totalitarian society as a means of humanistic educational influence on this society – was (...) continued. Adorno suggested that his listeners see as a humanistic need for a post-totalitarian society to spread in its cultural space through the education the each person's understanding of own guilt for the Auschwitz tragedy. According to the philosopher, in this way, it is possible to restore the civilization of the coexistence of man and society, and it will make it impossible to repeat the horrors of the Auschwitz concentration camp. Another factor that should prevent the return of Auschwitz crimes, Adorno called the presence of knowledge about the genesis of an authoritarian character, which is the socio-psychological cause of the suffering of innocent people. Having considered the socio-cultural and anthropological factors of the emergence of an authoritarian character, Adorno identified the undoubted psychological dependence of the bearers of a manipulative character on the authoritarian government. The origins of the authoritarian government German philosopher found in the current state of European culture as one that has lost the spiritual energy needed for its own transformation. In accordance with his basic philosophical and educational beliefs, Adorno postulated the new education as an anti-ideological enlightenment, as knowledge that educates primarily politically aware young citizens, as an effective means of preventing the return of authoritarian government and, consequently, the repetition of Auschwitz. (shrink)

Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work of the (...) teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society. (shrink)

Theodor Adorno (1903-1969) was a cultural philosopher, sociologist, literary critic, and historian of music who, along with Max Horkheimer, Herbert Marcuse, and Erich Fromm, founded the Frankfurt School. Against Epistemology is one of his most important works.

[Tnis is a new translation of Adorno's Philosophie der neuen Musik. The older translation has the title 'Philosophy of Modern Music'. -NJ].

Die Kernaufgaben von Hochschulen sind Studium und Lehre (Persönlichkeitsbildung; inhaltliche und methodische Ausbildung, insbesondere des akademischen Nachwuchses; Bildung zur Berufsfähigkeit), Forschung und Third Mission (z. B. Wissens- und Technologietransfer; regionales Engagement; Weiterbildungsangebote; transdisziplinäre und soziale Innovationen). Im Rahmen dieses breiten Auftrags zu Aufklärung, Bildung und Innovation in Wissensgesellschaften sehen sich Hochschulen als kreative lernende Organisationen und strategische offene Republiken von Akademikern und Studierenden gegenwärtig vielfältigen und komplexen Herausforderungen konfrontiert. Solchen Herausforderungen kann ohne systematische, aufklärerisch-kritische Evaluation nicht produktiv und proaktiv begegnet (...) werden. (shrink)

Einleitung: Egoismus and Altruismus.--Die sittlichen Grundmotive und das Böse.--Handlung und Gesinnung.--Gehorsam und sittliche Freiheit.--Das sittlich Richtige.--Die obersten sittlichen Normen und das Gewissen.--Das System der Zwecke.--Sociale Organismen.--Die Freiheit des Willens.--Zurechnung, Verantwortlichkeit, Strafe.

The paper discusses the active part in the process of perceiving, usually expressed by the Greek word krinein. It is argued that krinein in one of its uses means "to judge" in the sense of judging a case, i. e. deciding it. It is not used for making statements. A second meaning of the Greek word is that of discerning or discriminating, and it is this meaning that plays a central part in Aristotle's theory of perception.

This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century. What took place in Auschwitz revokes what Adorno termed the “Western legacy of positivity,” the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his (...) paradoxical, life-long hope that philosophy might not be entirely closed to the idea of redemption. He prepares for an altogether different praxis, one no longer conceived in traditionally Marxist terms but rather to be gleaned from “metaphysical experience.” In this collection, Adorno's literary executor has assembled the definitive introduction to his thinking. Its five sections anatomize the range of Adorno's concerns: “Toward a New Categorical Imperative,” “Damaged Life,” “Administered World, Reified Thought,” “Art, Memory of Suffering,” and “A Philosophy That Keeps Itself Alive.” A substantial number of Adorno’s writings included appear here in English for the first time. This collection comes with an eloquent introduction from Rolf Tiedemann, the literary executor of Adorno’s work. (shrink)