In the Internet age, information security is threatened anytime and anywhere and the copyright protection of audio and video as well as the need for matching detection is increasingly strong. In view of this need, this paper proposes a zero-watermarking algorithm for audio and video matching based on NSCT. The algorithm uses NSCT, DCT, SVD, and Schur decomposition to extract video features and audio features and generates zero-watermark stream through synthesis, which is stored in a third-party organization for detection and (...) identification. The detection algorithm can obtain zero watermark from the audio and video to be tested and judge and locate tampering by comparing with the zero watermark of the third party. From the experimental results, this algorithm can not only detect whether the audio and video are mismatched due to tampering attacks but also locate the mismatched audio and video segments and protect the copyright. (shrink)

Shang. Qiu shi lun ji -- Xia. Xu qiu shi lun ji.

本书收辑的40篇论述,基本包括陈康先生用中外文发表的主要学术著作。全书分两部分,前一部分是研究希腊哲学的论文,后一部分是研究一般哲学问题的论述。.

1-pu. Ttang ŭi soksagim -- 2-pu. Mul ŭi norae -- 3-pu. Pulkkot ch'ŏrŏm -- 4-pu. Param ŭi hŭnjŏk.

本书回顾社会认识论研究的发展历程和三个阶段的主要学术进展,提出并初步解决了社会认识论研究中的十个难题,预示其在21世纪的发展方向。.

The Chinese philosophical tradition aims at a departure from the imperfect reality for the sake of the ideal. But it is also clear to the Chinese philosophers that most people would not follow their footsteps in discarding reality and seeking the ideal. The weakness of the ideal in its incapacity to change the uncultivated man defines a common thread of philosophical thinking in China, and constitutes a bitter truth which these philosophers do not make explicit. Seven philosophers from the fifth (...) to the third centuries B.C.E. are analyzed in order to develop a fresh understanding of the dialectic between the ideal and the uncultivated man: Lao Tzu, Confucius, Mo Tzu, Mencius, Chuang Tzu, Hsun Tzu, and Han Fei. Although I treat them individually rather than group similar topics for comparison, I employ a consistent mode of analysis to study each of them. ;I find that Mo Tzu perceives reality as an oppressive order and attributes it to the egoism of the uncultivated man; and under his system, oppression will prevail since Mo Tzu's proposals of political and religious controls are imperfectly designed. Mencius shows that the uncultivated man is driven by profit and is repulsed by the demands of morality, making it difficult to found a moral polity. Hsun Tzu believes that the irrationality in man withdraws the popular support from a ritual and rational regime. ;Lao Tzu argues that reality is divided between "good" and "evil," which are themselves defined by conventions. Both "good" and "evil" acquire perpetuity, and even Lao Tzu's proposal of primitivism cannot destroy them. Han Fei similarly conceives reality as composed of both moral and immoral men. His statecraft either lends support to morality or is unable to curb wickedness; accordingly, he is incapable of improving reality. ;Confucius observes that his gentlemanly ideal splits into halves as his students appropriate one mode or the other. The gentleman is underappreciated because those embodying one half or the other of the good are not sympathetic to the full ideal. Chuang Tzu thinks that most people are gripped by partisan points of view, while only a few have transcended partisanship. His ideal personality, combining both partisan and nonpartisan standpoints, would appear suspect to most people. (shrink)

It is widely held that there is an asymmetry between our access to our minds and our access to others’ minds. Philosophers in the literature tend to focus on the asymmetry between our access to our mental states and our access to those mental states of others that are not shared by us. What if a mental state can have multiple subjects? Is there still an asymmetry between our access to our mental states and our access to those mental states (...) of others that are also ours? In this paper, I discuss the implications of a case of shared consciousness—the case of the Hogan twins—for asymmetry. I start by clarifying the notion of asymmetry. Here I develop a characterization of asymmetry and argue that it is preferable to the standard approaches in the literature. I then present the twins’ case and argue that it does not threaten asymmetry. I close by drawing some lessons. (shrink)

In this paper, I argue that, first, there is a non-verbal metaphor, specifically pictorial metaphor, second, there are differences between verbal and non‐verbal metaphor but their differences are not as big as some people expect. Theorists who argue for visual/pictorial metaphor have used some analogy withverbal metaphor in order to justify their position. This approach itself is not wrong but sometimes their analogy goes to the wrong direction. I introduce two theorists, Noel Carroll and Richard Wollheim, who have a theory (...) of visual metaphor and make an analogy with verbal metaphor. Their theories doom to fail because their analogy with verbal metaphor based on misunderstanding about verbal metaphor. Verbal metaphor is not to pair two objects belongs to unrelated realms, as pictorial metaphor is not recognize two different aspect alternatively, aspect seeing. Of course, paring two unrelated objects and aspect seeing may trigger off metaphor, but metaphor is not only about these two objects but also related to whole picture, sentence, discourse, or phrase and these things bringus to a pretense context in which metaphorical elements works and we are engaging in order to appreciate metaphor. When we see the metaphor in a whole picture, we enhance our understanding not only about visual metaphor but also verbal metaphor. Their differences lies in the way they get their primary meaning, but beyond it, there is no fundamental difference as metaphors between them. (shrink)

This paper examines how discourses on multicultural education are constructed in the recent curriculum reforms of South Korea. In response to the rapid demographic change in the last two decades, the South Korean government has revised its national curriculum to promote multicultural education. However, contrary to the benign intention, multicultural education often serves to perpetuate the dominant group's perspectives. By employing critical discourse analysis, this study investigates implicit messages of multicultural education embedded in the recently revised national curricula of social (...) studies. The findings of this study reveal that the revised curricula contain five competing discourses including pluralist, conservative, essentialist, neoliberal, and critical multiculturalism, each of which has conflicting values and approaches to multicultural education. This discursive conflict in the new curricula shows ambivalence and conceptual instability of multicultural education promoted by the Korean government. By demonstrating how multiple and conflicting discourses coexist in the national curriculum at the same time, this study complicates previous research focusing on unpacking a single predominant discourse in multicultural education. (shrink)

No detailed description available for "G. H. Mead's Concept of Rationality".

Critical attention directed to John Rawls ’s ideal theory has in particular leveled three charges against it: first, its infeasibility; second, its inadequacy for providing normative guidance on actual injustices; and third, its insensitivity to the justice concerns of marginalized groups. Recently, advocates for Rawls ’s ideal theory have replied that problems arising at the stage of ideal theory can be addressed at the later stage of his nonideal theory. This article disputes that claim by arguing that although Rawls ’s (...) nonideal theory provides a good answer to the infeasibility charge, it does not do so for the second and third charges. To argue for this thesis, I illustrate that nonideal theory in Rawls ’s Law of Peoples is unable to identify crucial injustices that emerge in the nonideal conditions of real world globalization. (shrink)

Der Autor legt eine engagierte Arbeit vor, in der er sich mit Nietzsches Kulturphilosophie auseinandersetzt. Speziell hat er die Modernekritik von Nietzsche im Visier, damit die ganzen Fragen der Décadence, das Nihilismusproblem etc. Angestoßen ist diese Problematik nicht zuletzt durch die Postmoderne-Diskussion. Diese Arbeit stellt sich das Problem, wie eine Kultur entwickelt werden kann, welche die negativen Nebenwirkungen der Moderne überwindet. Nietzsche ist dabei der wichtigste Gesprächpartner, auch M. Foucault und Th. W. Adorno treten als Gesprächpartner hinzu, so daß Nietzsches (...) Problem der Leibvergessenheit der Moderne mit Blick auf Foucaults Analyse der Disziplinierung des Leibes und Th. W. Adornos Theorie der Verdinglichung und der Ichschwäche erörtert wird. Ziel ist die Entwicklung einer Hermeneutik der Leiblichkeit, um auf dieser Grundlage eine Leibkultur zu entwickeln. Folgerichtig kulminiert die vorliegende Arbeit in einem Schlußkapitel über Leibverstehen und Leibbildung. (shrink)

In Cosmopolitan Theology, author Namsoon Kang proposes a theology that embraces and at the same time moves beyond collective identity position and group-based allegiances. It crosses borders of gender, race, nationality, religion, ethnicity, sexuality, and ability. Kang offers a vision of a global community of radical inclusion, solidarity, and deep compassion and justice for others. Blending theology with philosophy, she crosses borders of academism and activism, and the discursive borders of modernism, postmodernism, feminism, and postcolonialism. Cosmopolitan Theology sheds (...) a new light both in academia and the community of Christian believers by providing a public relevance of Jesus' teaching of neighbor-love, hospitality, and solidarity in our world today. (shrink)

Few would deny that something ontologically depends on something else. Given that something depends on something, what depends on what? Huayan Buddhism 華嚴宗, a prominent Chinese Buddhist school, is known for its extensive thesis of interdependence, according to which everything depends on everything else. This intriguing thesis is entangled with seemingly paradoxical claims that everything is not only identified with everything else but also contained within it. Moreover, the radical thesis of interdependence entails that dependence is pervasive and symmetric. In (...) this paper, I first develop a contemporary interpretation of Huayan interdependence by employing the definitional account of essence and the essence-based account of dependence. Through these contemporary resources, I elucidate and unify the theses of interdependence, mutual identity, and mutual containment within Huayan Buddhism. I then propose a unique framework of ontological dependence that suggests varying degrees of ontological dependence, aimed at accommodating and explaining away our intuitions against pervasive and symmetric dependence. By contemporizing Huayan Buddhism, I explore its potential and facilitate engagement between contemporary metaphysics and Huayan Buddhism. (shrink)

According to Zhiyi 智顗 (538–597), the founder of the Chinese Buddhist Tiantai school 天台宗, “one object is all objects;” hence, all objects are profoundly interconnected. In this paper, I critically examine Zhiyi’s metaphysics of objects as presented in the historical Tiantai texts and subsequently develop a contemporary and accessible thesis of interconnectedness by integrating Zhiyi’s views with resources from contemporary analytic philosophy, particularly relative identity. By drawing on Zhiyi’s insights and incorporating contemporary philosophical ideas, I also illustrate how historical Chinese (...) Buddhism and contemporary analytic metaphysics can be mutually informing. (shrink)