The so-called “Chinese pyramids” are huge burial mounds covering the tombs of the Emperors of the Western Han dynasty. If we include also the mounds of the members of the royal families, these monuments sum up to more than 40, scattered throughout the western and the southern outskirts of modern Xi'an. They are mostly unexcavated and poorly known although, taken together, they form a fascinating sacred landscape, which was conceived as a perennial witness of one of the most magnificent Chinese dynasties. This sacred landscape is today encroached by the frenetic urban development of the Xi’an urban area. We discuss and elaborate here some of the results of a recent, new satellite-imagery survey of these monuments, highlighting the aspects which may contribute to solutions for a sustainable and compatible development within this important ancient landscape.

I review previous attempts, including recent ones, to introduce technical aspects of digital information and computation into the discussion of ethics. I survey some limitations and advantages of these attempts to produce guiding principles at different scales. In particular, I briefly introduce and discuss questions, approaches, challenges, and limitations based on, or related to, simulation, information theory, integrated information, computer simulation, intractability, algorithmic complexity, and measures of computational organisation and sophistication. I discuss and propose a set of features that ethical frameworks must possess in order to be considered well-grounded, both in theoretical and methodological terms. I will show that while global ethical frameworks that are uncomputable are desirable because they provide non-teleological direction and open-ended meaning, constrained versions should be able to provide guidelines at more local and immediate time scales. In connection to the ethics of artificial intelligence, one point that must be underscored about computational approaches is that (General) AI should only embrace an ethical framework that we humans are willing to adopt. I think that such a framework is possible, taking the form of a general and universal (in the sense of computation) framework built from first computational principles.

An examination of Emmanuel Levinas’ writings on money reveals his distance from—and indebtedness to—a philosophical predecessor, Georg Simmel. Levinas and Simmel share a phenomenological approach to analyses of the proximity of the stranger, the importance of the face, and the interruption of the dyadic relationship by the third. Money is closely linked to the conception of totality because money is the medium that compares heterogeneous values. Levinas goes beyond Simmel in positing an ethical relation to money permitting transcendence.

The book of Job presents a unique and detailed contrastive study of two fundamental and fundamentally opposed religious personae: Job, on the one hand, and the collective image of his friends on the other. It is a normative dispute about the religion’s most basic norm of disposition. How is one to respond to inexplicable disaster when one believes one is blameless? What is the religiously appropriate response to catastrophe? To confront God’s judgment as did Job, or to submissively surrender to it, as his four friends insist he should? Is one supposed to question divine justice when deemed to be wanting, as did Job, or to suppress any thought to the contrary and deem it to be just, come what may? Rather than expound (once again) upon the theological implications of the Job dispute, this paper focuses on its theological-political dimensions, and its looming and vivid, yet largely overlooked presence in the Hebrew Bible’s master narrative; and more specifically, on the marked, if inevitable antinomian nature of the Jobian side to the divide.

A quick scan of the available literature on the subject of halal tourism reveals that many scholars and laypersons alike misconceive this concept. Whereas some suggest that halal tourism occurs whenever a Muslim individual travels somewhere, others retort that only pilgrimages by Muslim travelers regarded as halal tourism. More careful research of the literature shows that the truth is somewhere in between, as none of the above definitions is correct. Overall, it is this lack of clarity that has prompted an additional inquiry into the essence of halal tourism. This essay is a modest academic endeavor to ascertain what halal tourism is and what ideologies lie at its foundation. To answer these questions, the author employs the literature review research methodology, scrutinizing number sources. Ultimately, this essay has established that halal tourism not confined to religious pilgrimages alone. Indeed, halal tourism occurs whenever a Muslim individual travels for religion, business or leisure and uses only those services and facilities that conform to the teachings of Islam.

Information theory has been developed for seventy years with technological applications that have transformed our societies. The increasing ability to store, transmit, and process information is having a revolutionary impact in most disciplines. The goal of this work is to compare the formal approach to information with Buddhist philosophy. Considering both approaches as compatible and complementary, I argue that information theory can improve our understanding of Buddhist philosophy and vice versa. The resulting synthesis leads to a worldview based on information that overcomes limitations of the currently dominating physics-based worldview.

To show that underlying Schmitt's account of fascist politics lies a Gnostic-like metaphysical dualism separating the realms of value and power. Contrary to the normative political tradition of the West, which defends an ethical politics, Schmitt - jurist and theorist of the Nazis - aligns himself with Machiavelli and Hobbes to defend realpolitik: where sovereignty is ultimately a function of the Dictator's will alone. This paper shows the contradiction within such a position, which criticizes values in politics but by its advocacy, and its defense of the Dictator's willing, relies on valuation, choice, and hence the ethical.

This paper undertakes a critical analysis and evaluates the recent developments in the study of Islam and how it has gone beyond Orientalism; as Martin and Ernst remark in the preface and acknowledgements of Rethinking Islamic Studies: from Orientalism to Cosmopolitanism that the last three decades—after the publication of Orientalism in 1978—“has been a liberating experience for us as scholars initially trained in narrowly textual ‘Orientalist’ approaches, as we have been forced by circumstance to address many issues of contemporary political and social relevance.” However, I will also acknowledge the alternate perspective that these developments may not have gone beyond Said’s Orientalism, but have rather reinforced and maintained - and have “decidedly worsened”—the very ideas Said introduced in Orientalism because of issues such as: Islamic fundamentalism and the aftermath of 9/11, and how the study of Islam has been influenced by these issues in modern times thus returning to the Orientalist approach. I will look at the history of Orientalism in the study of Islam, then the emergence of space for self-representation, and then I will look at the current study of Islam. Esposito argues that Orientalism has taken a new form, and no longer romanticizes the Middle East as having sandy deserts where genies, thieves and evil sorcerers vied after scantily clad princesses amid a backdrop of white palaces and peasant-ridden streets, as presented in the film ‘Aladdin’.

We discuss the fate of the correspondence principle beyond quantum mechanics, specifically in quantum field theory and quantum gravity, in connection with the intrinsic limitations of the human ability to observe the external world. We conclude that the best correspondence principle is made of unitarity, locality, proper renormalizability (a refinement of strict renormalizability), combined with fundamental local symmetries and the requirement of having a finite number of fields. Quantum gravity is identified in an essentially unique way. The gauge interactions are uniquely identified in form. Instead, the matter sector remains basically unrestricted. The major prediction is the violation of causality at small distances.

How to achieve sustainable development and protection of historical district is a worthwhile research topic. As a vital way to update urban space, tourism development in historical district is an effective solution to redistribute urban functions and increase urban vitality. This paper takes the Insadong in South Korea as a case to carry out the evaluation of tourist satisfaction in historical districts. The research finds that: 1) The tourist satisfaction evaluation of Insadong includes 6 dimensions in total, namely “Embodiment of historical elements”, “The blend of tradition and modernity”, Industry distribution and type", "Consumer demand", "Street layout and function", "Landscaping". The most satisfying for tourists is "Landscaping", and the most dissatisfying is "Street layout and function". 2) “The blend of tradition and modernity” has the highest weight while “Industry distribution and type” has the lowest one in the analysis of influencing factors on overall satisfaction. 3) The analysis of the common factor weight and the common factor satisfaction shows that “The blend of tradition and modernity” and “Street layout and function” are the parts that need to be improved. “Consumer demand” also has a lot of room for promotion. The research results will benefit to enhance the tourist experiences of historical district and provide theoretical basis and practical experience reference for effective protection and sustainable development of historical district.

Performing arts used as a method of spreading health information dates back to the origins of storytelling. However, interventions in developing, non-Western countries typically utilise Western entertainment forms. This qualitative investigation assesses responses to an intervention designed around traditional Javanese shadow puppetry (wayang kulit). Semi-structured interviews provided in-depth responses from a sample (n=12) of villagers. Responses analysed both cross-case and within-case, focused on perceptions of the music and storyline, responses to the intervention, and perceived appropriateness of wayang kulit for disseminating a health message. Wayang kulit was considered to be interesting and easy to remember, but concerns remained regarding the reliability of information provided through the drama. The fusion of traditional and modern music and story elements were perceived positively. Some participants were inspired to improve their hygiene practices, although the lack of motivation, or belief that they were unable to change was noted. The performance was generally received positively in terms of the nature of the intervention, the fusion of traditional and Western music and story elements, as well as the use of wayang kulit to spread health information. The study provides guidance for modifications to the production, prior to scaling up.

We have studied the very large amount of literary works written by the Italian mystic Maria Valtorta to assess similarities and differences in her writings because she claims that most of them are due to mystical visions. We have used mathematical and statistical tools developed for specifically studying deep linguistic aspects of texts. The general trend indicates that the literary works explicitly attributable to Maria Valtorta differ significantly from her other literary works, that she claims are attributable to the alleged characters Jesus and Mary. Mathematically, they seem to have been written by different authors. The comparison with the Italian literature is very striking. A single author, namely Maria Valtorta, seems to be able to write texts so diverse to cover the entire mathematical range (suitable defined) of the Italian literature of seven centuries.

I explore previous attempts, including recent ones, to introduce aspects of digital information and computation into the discussion of ethical frameworks. I study some limitations and advantages of previous attempts to produce guiding principles at different scales. In particular, I survey and discuss questions and approaches based on, or related to, simulation, information theory, integrated information, computer simulation, intractability, algorithmic complexity, and measures of computational organisation and sophistication. I discuss and propose a set of desirable features of ethical frameworks that may be considered well-grounded, both in theoretical and methodological terms. I will show that while global ethi- cal frameworks that are uncomputable are desirable because they provide non-teleological directions with open-ended meaning, constrained versions should be able to provide guidelines at more local and immediate time scales. In connection to the ethics of artificial intelligence, one point that must be underscored in relation to computational approaches is that (General) AI should only share and embrace an ethical framework that we humans are willing to adopt, preempting the need for possibly flawed distinctions between human and machine actions, especially in connection to concerns of a much more fundamental nature than the classical issues raised by AI development such as job displacement and legal liability. I think that such framework is possible by following a general and universal (in the sense of computation) framework from first computational principles.

During the last decade, smart materials have increasingly impacted on several niches, among which that of one-off/limited edition experimental fashion. Thanks to their performativity, due to the implementation of Smart Materials Systems, they have reached indeed catwalks as well as museums and galleries. As boundaries between what-is-art and what traditionally was not supposed to be art are now turning into osmotic membranes, zooming on how smart materials are highly contributing to outline the new creative landscape can provide with interesting and compelling issues. Introducing three different areas of experimental fashion, named Multi-sensory dresses, Empathic dresses, and Bio-smart dresses and accessories, respectively covering the world of in-Lab experiments and design collaborations in relation to the application of advanced smart materials systems, the article discuss some of the implications in term of Design Thinking and Design Aesthetics.

During the last decade, smart materials have increasingly impacted on several niches, among which that of one-off/limited edition experimental fashion. Thanks to their performativity, due to the implementation of Smart Materials Systems, they have reached indeed catwalks as well as museums and galleries. As boundaries between what-is-art and what traditionally was not supposed to be art are now turning into osmotic membranes, zooming on how smart materials are highly contributing to outline the new creative landscape can provide with interesting and compelling issues. Introducing three different areas of experimental fashion, named Multi-sensory dresses, Empathic dresses, and Bio-smart dresses and accessories, respectively covering the world of in-Lab experiments and design collaborations in relation to the application of advanced smart materials systems, the article discuss some of the implications in term of Design Thinking and Design Aesthetics.

Aims of the paper are the results of a research on a wooden box that holds an important historical document, which is a hand Bible handwritten in the thirteenth century. The tradition connect this Bible to the name of Marco Polo (Venice, 1254 - Venice, 1324), who would be the owner and that it would accompany him on his travels (1262 and 1271) in China. The Bible, of fine workmanship, written on thin parchment, and its container, along with a yellow silk cloth, is preserved in the ancient and prestigious Laurentian Library in Florence. The manuscript was in very poor condition and in the course of the study (2011) was being restored. Aims of survey were to determine the place and period of realization of the box, or rather if it be contemporary or later than the manuscript it contains and whether it was made in the East or in Europe.

A revitalized practice of natural philosophy can help people to live a better life and promote a flourishing ecosystem. Such a philosophy is natural in two senses. First, it is natural by seeking to understand the whole of nature, including mental phenomena, In particular, a comprehensive natural philosophy should address the phenomena of sentience by embracing first- and second-person methods of investigation. Moreover, to expand our understanding of the world, natural philosophy should embrace a full panoply of explanations, similar to Aristotle’s four causes. Second, such a philosophy is natural by being grounded in human nature, taking full account of human capacities and limitations. Future natural philosophers should also make use of all human capacities, including emotion and intuition as well as reason and perception, to investigate nature. Finally, since the majority of our brain's activities are unconscious, natural philosophy should explore the unconscious mind with the aim of deepening our relation to the rest of nature and enhancing well-being.

The cosmological relevance of emptiness—that is, space without bodies—is not yet sufficiently appreciated in natural philosophy. This paper addresses two aspects of cosmic emptiness from the perspective of natural philosophy: the distances to the stars in the closer cosmic environment and the expansion of space as a result of the accelerated expansion of the universe. Both aspects will be discussed from both a historical and a systematic perspective. Emptiness can be interpreted as “coming” in a two-fold sense: Whereas in the past knowledge of emptiness as it were came to human beings, in the future it is coming insofar as its relevance in the cosmos will increase.The longer and more closely emptiness was studied since the beginning of modernity, the larger became the spaces over which it was found to extend. From a systematic perspective, I will show with regard to the closer cosmic environment that the earth may be separated from the perhaps habitable planets of other stars by an emptiness that is inimical to life and cannot be traversed by humans. This assumption is a result of the discussion of the constraints and possibilities of interstellar space travel as defined by the known natural laws and technical means. With the accelerated expansion of the universe, the distances to other galaxies (outside of the so-called local group) are increasing. According to the current standard model of cosmology and assuming that the acceleration will remain constant, in the distant future this expansion will lead first to a substantial change in the epistemic conditions of cosmological knowledge and finally to the completion of the cosmic emptiness and of its relevance, respectively. Imagining the postulated completely empty last state leads human thought to the very limits of what is conceivable.

It has been a challenge to visualize in nature some concepts from abstract subjects such as mathematics and philosophy. Irrationality is certainly among the least comprehensive. This essay aimed to propose that irrationality is simply an illusion resulting from the human inability to grasp the full nature of reality, rather than actual continuity flaws in the fabric of existence. There are three major arguments: (1) human senses have limitations and these are likely to be extended to the intellect, (2) there are no observable existential discontinuities in everyday experience, and (3) some rational phenomena have irrational components. These arguments point towards the existence of a physical existence of irrational quantities or distances, visible to the human eye but not fully comprehended through arithmetic abstraction.

This study aims to open a discussion on the concept “cultural sustainability” in architectural design. We asked the question if spatial planning has a role in cultural sustainability and in which terms cultural sustainability could be considered or discussed in design process. We started with a presupposition of an example which achieved cultural sustainability in time. We exemplified a holiday resort village designed in 1970 and is still in use with inconsiderable transformations. As being a social engineering was a necessity for the architects, Altuğ and Behruz Çinici [1], it can be said that their design approach was to achieve a sustainable living considering the financial, ecological, environmental and cultural dimensions. Behruz Çinici and his wife Altuğ Çinici are influential and proclaimed architects of their time. For understanding Çinici’s design concepts, we first looked at his inspiration sources as he verbalized in his conferences. After studying on their village projects, we suggested four spatial concepts for reading the projects from the perspective of cultural sustainability. We analyzed their three resort villages designed in the same decade through the criteria we have suggested. In evaluation; the distinguished features of Çinici’s resort projects are discussed in relation with the concept cultural sustainability. In conclusion, we intended to open a discussion for the criteria we proposed for cultural sustainability in spatial planning and put the importance of cultural practices for housing policies for regional identity in global world.

In the context of the increasing migration into Germany that has taken place in recent years and German efforts to establish an inclusive school system, which enables learners from different religious, ethnic, language and social backgrounds with and without disabilities to participate, religious education has become a key topic for interdisciplinary discourse between theology, philosophy, and pedagogy in German schools. The following questions are of special interest: How can we manage diversity in inclusive classroom settings in general, and specifically: how can we do so with regard to worldview diversity? Does worldview diversity in schools exist, and if so, how can we recognize it in its plurality and complexity? How can we acknowledge different worldviews in the context of a changing inclusive school system? In this article, we would like to present the theoretical foundation, the research setting and the first findings of our ongoing pilot studies of worldview education at an inclusive German school. The experiments are part of a larger project context that is also described. The case study presented in this article, in which innovative language and machine learning technology was used for data analysis, illustrates the potential of inclusive methods and didactic concepts such as Universal Design for Learning [1], Learning in the Presence of the Other [2,3] and Reflexive Inclusion [4] for inclusive worldview education in the context of a religiously pluralized and secularized society.

Battlefield miracle stories are not rare. This paper suggests a typology of battlefield miracles. From this perspective it asks what sort of miracles can we expect to see in battle and when can we expect to see them? After presenting the main points of discussion regarding miracles, it proposes a range of categories for military miracles (miracles as acts that violate nature versus miracles as everyday acts; those involving the divine versus occurrences not requiring the presence of a heavenly emissary; acts of benevolence versus acts with no such intent; having a clear purpose versus acts where there is disagreement regarding interpretation). After discussing these categories, the articles uses Operation Cast Lead (December 2008–January 2009) as a case study to test the typology suggested above. Since this field is underdeveloped, this paper sets out to initiate a conversation on battlefield miracles, with hope that future studies will build upon it.

Despite the increase of seminary training, Black clergywomen continuously undergo subjugation, degradation, and humiliation in ministry leadership due to gender and race bias (Leslie, 2013) by clergymen. This article reports the findings of a qualitative study that examined the experiences of Black clergywomen regarding obstacles in ministry leadership and how these clergywomen ascribed meaning to their experiences. The two primary research questions were, “What are the experiences of Black clergywomen regarding obstacles in ministry leadership?” and “How do Black clergywomen attribute meaning to their experiences regarding obstacles in ministry leadership?” The results of the study indicated that bias of gender and inequality exists among clergymen; however, the Black clergywomen learned to embrace the experiences and learned from them. The conclusion of this article includes a discussion regarding practical implications of the education of clergy; and the re-evaluation of the perception of Black clergywomen and their experiences. The purpose of this qualitative study was to explore the experiences of Black clergywomen pertaining to challenges in clergy leadership and to explore how Black clergywomen attributed meaning to their experiences regarding challenges in ministry leadership.

The legend of Atlantis was almost certainly invented by Plato to promote the political ideal of his masterwork The Republic, while praising the heroism of his own ancestors. This paper suggests that, in assembling the story, Plato might have reworked the myth of the foundation of Egypt, attributed to divine invaders bringing agriculture and unknown technologies to the country. The key issue explored is the curious coincidence between the period of the alleged foundation of Egypt (according to traditional Egyptian sources) and some remarkable events that characterized the end of the Ice Age. Indeed, besides the sudden increase in temperature and the consequent rise in sea level, the period was also marked by the birth of agriculture and the appearance of totally new technologies in diverse Middle Eastern locations. The memory of these events would have been handed down through the myth of the foundation of Egypt and, through this, to Greek culture, enabling Plato to exaggerate the antiquity of his noble ancestors while embellishing the characteristics of the invaders. Such occasional technological leaps may also have occurred elsewhere in the world, for instance on the deltas of the Indus or the Yangtze, driven by the same change in climate that affected the whole planet. Although today there is no archaeological evidence of such events besides in the Middle East, the article suggests that the possible discovery of obsidian in a submerged site would be a strong indication of a local technological leap. To this end it examines, amongst suspected Mediterranean sites, some flooded islands in the Strait of Sicily, which, lying on the route to Pantelleria, may retain traces of ancient obsidian exploitation.

The presentation utilizes the sensibility of technoetic aesthetics in order to demonstrate an interpretive study of imagery issuing from contemporary cultural and technological innovative products and events, such as Blade Runner 2049 and SpaceX Starman, the Tesla Roadster launch. It refers in particular to the theme of horse, horseman, and rider depicted explicitly or implied through aesthetic metaphors. These images seem to conjure current apocalyptic and revelatory meanings as well as amplify a sense of collective longings for transcendence

This essay studies Afro-Asian sociocultural interactions in cultural production by or about Asian Latin Americans, with an emphasis on Cuba and Brazil. Among the recurrent characters are the black slave, the china mulata, or the black ally who expresses sympathy or even marries the Asian character. This reflects a common history of bondage shared by black slaves, Chinese coolies, and Japanese indentured workers, as well as a common history of marronage. These conflicts and alliances between Asians and blacks contest the official discourse of mestizaje (Spanish-indigenous dichotomies in Mexico and Andean countries, for example, or black and white binaries in Brazil and the Caribbean), which, under the guise of incorporating the Other, favored whiteness, all the while attempting to silence, ignore, or ultimately erase their worldviews and cultures.

To establish a human colony in a planetary body different from the terrestrial one, will entail to join those factors that can favour the good development of life in that place. However, which of these possible parameters can be categorized as essential when referring to the creation of a shelter for a long stay? Human beings, willing to abandon their natural environment in order to open new extra-terrestrial settlements for present and future generations, have to stay long hours cloistered in a volume built in a quite hostile environment a priori. They deserve to find a habitat which not only makes them feel protected, with the tranquillity and comfort that entails, but also provides an environment capable to transmit desire to live and be. Astroikos. Term whose suffix Oikos ("house", in Greek) defines in classical antiquity the set of goods and people that constituted the basic unit of society, allows us to identify the new planetary habitat as the possible refuge of a multidisciplinary team of astronauts aiming at colonizing other worlds. This would be based on four fundamental pillars: 1. The humanization of Space Architecture. 2. The possibility of the use of indigenous materials, resources and natural geological structures, as well as the recycling of elements of space vehicles. 3. Self-construction. 4. Security.

The French-Swiss Professor in inductive philosophy Richard Avenarius (1843-1896), the father of empirio-criticism together with Ernst Mach, is one of the most underrated and misunderstood philosophers ever. It mostly depends upon his terminology, which displays an insurmountable difficulty. However, influenced by the most innovative proposals of his times of transition between the idealistic/rationalist legacies and the new Materialism/scientific interpretation of reality – i.e, by cultural evolutionism, linguistics, biomechanics, entropy/energy and, above all, by the newborn experimental psychology-, he produced a complete system of philosophy and innovative methods of investigation of the laws of knowledge. Hints (chunk, scrap, fragments) of his original ideas can be found not only in philosophers of mind after him - such as Gestalt, phenomenalism, behaviourism, functionalism and cybernetics, autopoiesis, dynamical systems theory, embedded/embodied mind, free-energy principle of the brain – but also in recent neuroscientific theories – nervous transduction, electric spikes, cracking of neural code, multisensory integration -. Our aim is to provide the first chronological English summary of his masterpiece, the “Kritik”, to give the possibility to the (almost) totally unaware English speakers to appreciate such a neglected and innovative thinker.

The Western ‘discovery’ of Japanese cinema in the 1950s prompted scholars to articulate essentialist visions understanding its singularities as a result of its isolation from the rest of the World and its close links to local aesthetic and philosophical traditions. Recent approaches however, have evidenced the limitations of this paradigm of ‘national cinema’. Higson (1989) opened a critical discussion on the existing consumption, text andproduction-based approaches to this concept. This article draws on Higson´s contribution and calls into question traditional theorising of Japanese film as a national cinema. Contradictions are illustrated by assessing the other side of the ‘discovery’ of Japanese cinema: certain gendaigeki works that succeeded at the domestic box office while jidaigeki burst into European film festivals. The Taiyōzoku and subsequent Mukokuseki Action created a new postwar iconography by adapting codes of representation from Hollywood youth and western films. This article does not attempt to deny the uniqueness of this film culture, but rather seeks to highlight the need to reformulate the paradigm of national cinema in the Japanese case, and illustrate the sense in which it was created from outside, failing to recognise its reach transnational intertextuality.

Urban design is a complex problem-solving activity that commonly requires the aid of a variety of methods to support the process and enhance the quality of the outcomes. How to help designers with adequate methods to deal with ill-defined urban problems constitutes a major challenge in the urban design domain. In this regard, the use of urban design patterns is considered as a method that can contribute to urban design problem-solving. However, this tool was never investigated to understand its role in the task-related activities that take place during the design process by designers working in team, and its effect on the creativity of the final design outcome as perceived by urban designers and students. Therefore, an empirical research based on a controlled experiment was carried out to explore the aid provided by design patterns during the conceptual stages of the process. The study contributed to gain a better insight into the main design activities derived from the use of patterns as problem-solving tools, and to unveil their contribution to urban design. Implications for design practice and design education are discussed.

The article addresses the function of (post)colonial nostalgia in a context of multidirectional memory (Rothberg 2009) in contemporary Europe. How can different cultural memories of the Second Word War be put into respectful dialogue with each other? The text is based on a contrapuntal reading (Said 1994) of British and Egyptian popular narratives, using a qualitative content analysis of 10 British tv documentary films about the North Africa Campaign, and data from qualitative interviews collected during ethnographic fieldwork in Alexandria and Cairo, Egypt, during visits 2013--2015. The study highlights considerable differences between the British and Egyptian narratives, but also significant similarities regarding the use and function of nostalgia. In addition, the Egyptian narrative expresses a profound cosmopolitan nostalgia and a longing for what is regarded as Egypt’s lost, modern Golden Age, identified as the decades before the nation’s fundamental change from western-oriented monarchy to Nasser’s Arab nationalist military state. The common elements between the two national narratives indicate a possibly fruitful way to open up for a shared popular memory culture about the war years, including postcolonial aspects.

The quick modernisation of Iceland, that rapidly took place from the first decades of the 20th century onwards, did not only bring fishing trawlers and cars into the country. Among all the techniques of modernity, concrete [steinsteypa] was to become the key material that changed the built landscape of the island and was soon adopted by the first Icelandic architects, such as Rögnvaldur Ólafsson (1874–1914) and Guðjón Samúelsson (1887–1950). Interestingly, the main supporter of this material was Guðmundur Hannesson (1866–1946), a medical doctor and town planner who wrote several articles and even a guidebook published in 1921 and titled Steinsteypa. Leiðarvísir fyrir alþýðu og viðvaninga [Concrete. Guidebook for Common People and Beginners]. In a country that was seeking an architectural self-representation, he understood the technical and formal possibilities that concrete could offer: he claimed, “people [...] were trying to change, to build out of a new material with a new form” (Guðmundur Hannesson 1926, 14). This essay aims thus to retrace the rhetoric of Guðmundur Hannesson and his role in writing an Icelandic chapter of the history of concrete, from its early stage of unmodern trial-and-error to the definition of a modern Icelandic architecture.

The historical residential area of Kōm ad–Dikka in Alexandria has experienced subsequent morphological transformation since the ancient era until present. Each historical period had a physical impact on the city’s urban structure that in turn struggled to survive its successive one with its different urban conception. However, the sinuous streets of this area, which probably date back to the late Egyptian Medieval period, are characterized as the only surviving organic fabric intra–muros that was not altered during the Egyptian Modern period. This paper elaborately investigated the chronological history of the historical residential area since the ancient era until the mid—twentieth century. Based on in–depth investigation of historical maps and memoirs, it revealed the possible reasons behind its extant sinuous urban form and postulated reconstructions of its urban morphology through sequential phases.

This paper describes the feasibility and probable benefits associated with greening the Tahliah Channel, a concrete drainage channel that was originally built to relieve urban flooding in Jeddah City, Saudi Arabia. It includes an estimation of irrigation needs for channel greening based on a standardized planting specification. The study also demonstrates alternative strategies for meeting the required irrigation demand, including water harvesting and graywater reuse on a residential scale. The study shows that greening Tahliah Channel is possible relying mainly on graywater reuse from the surrounding buildings. Also, the study shows that rainwater harvesting is not a reliable source for irrigation. Rather, it can cover only part of the irrigation needs (6%) and so can be used as a secondary supporting source. The positive results of this case study will be of interest to those in arid countries who are looking to upgrade and replace traditional, single function drainage infrastructure with more sustainable, green infrastructure systems. More specifically, the objectives of the study are consistent with the goals of the Saudi government’s ongoing initiative that advocates for more resilient and sustainable cities. (Vision 2030 year).

Alvar Aalto created innovative architecture in his breakthrough work, Paimio Sanatorium, located in Southwestern Finland and designed between 1928 and 1933. The technological systems in construction, such as the concrete frame, electricity, air conditioning, and lifts, developed rapidly in the interwar period and Aalto drew influences from the culturally radical modernistic discourse around the CIAM organisation and felt that architecture should respond to the demands of the age. Architecture is an applied form of art, and symbolic expression in architecture is a system with its logic. As a contrast, a building is a technological system and forms a framework within which to solve practical problems. Thus, as a technological system, the building is both material and social, during its construction and after. The theoretical underpinning for the study was the actor-network theory developed since the 1980s by the French sociologist Bruno Latour. This study clearly showed the importance of a collaborative effort in a building project. The most famous architectural solutions for Paimio Sanatorium, a demanding institutional building project, came into being in circumstances where the architect-innovator, Aalto, managed to create a viable and robust hybrid that merged collective competence with material factors.

This article uses a contemporary and revelatory case study to explore the relationship between three conversations in the innovation literature: design thinking, creativity in strategy and, the emerging area of art-thinking. Businesses are increasingly operating in a VUCA environment where they need to design better experiences for their customers and better outcomes for their firm and the Arts are no exception. Innovation, or more correctly growth through innovation, is a top priority for business and although there is no single, unifying blueprint for success at innovation, design thinking is the process that is receiving most attention and getting most traction. Design thinking teaches businesses to think with the creativity and intuition of a designer; to show a deep understanding of; and have empathy with the user. But design thinking has limitations. By placing the consumer at the very heart of the innovation process, design thinking can often lead to more incremental than radical ideas. Now there is a new perspective emerging, art-thinking, in which the objective is not to design a journey from current scenario; A to improved position: B. Art thinking requires the creation of B and spends more time in the open ended, problem space, staking out possibilities and looking for uncontested space. In Dublin, we examine a case of the oldest, largest and most prestigious fine art gallery and studio where most of the country’s best-known and successful visual artists both make, exhibit and sell their art. Graphic Studio Dublin is primarily a printmaking studio, established by artists over 60 years ago. It has facilities for woodblock, lino-print, silkscreen, intaglio and carborundum etching spread over four floors of a centrally located studio where the artists have access 24/7. But two years ago it found itself on the brink of collapse having borrowed heavily to invest in new facilities during the period of Ireland’s economic collapse. Its loans were sold to a vulture-fund who were about to foreclose in a move that would have seen a generation of Irish Artists displaced. A new board of directors was empaneled and they introduced some art thinking principles to bring the organisation back from the brink. They used an art-thinking mindset and design thinking tools to restore the fortunes of this venerable, artist-led institution and it worked.

In a global context, the story of the Jesuit compound in Shanghai, since its establishment by French Jesuits in 1847, reflected not only conflicts between rival powers in Europe but also the fight for their interests in the Eastern world. The Pope, who was stuck without legal status in the Vatican after 1861, was also seeking the chance to save the authority of the Church in the face of questions regarding the extent of his temporal power and the status of Rome in the context of Italian unification. As in the Reformation, a break-through in the east seemed to offer a solution for losses in Europe. However, the Jesuits to the East in the late 19th century were not only troops working and fighting on behalf of the Pope; their identities under the French Protectorate added complexity to an already complicated story involving not just the Church, but the course of world history.The female Catholic orders at the east bank of Zi-ka-wei compound became a unique window to approach the complexity.

The life and work of Ignacio Ellacuría, S.J. is of radical vision, and revolutionary change. His dynamic life and works accompanied El Salvador and the Universidad Centroamericana through perhaps the most tumultuous years of the country’s history, yet there has been limited work done to examine his contributions. This paper shows how Ellacuría viewed the role of a Christian intellectual, and a Christian university within his philosophical and theological framework. I argue that Ignacio Ellacuría held, similarly to his soteriological views, that the intellectual must also be willing to sacrifice all for the sake of his/her work in a pattern of discipleship/martyrdom prefigured by his exemplars Christ and Socrates. It was this dedication to praxis and theory that western theology and philosophy had respectfully lost since their foundations which he sought to restore to a central role. In conclusion, the Christian intellectual and institution, according to Ellacuría, must use its voice and life in service of the people even to the point of martyrdom; he would argue, the implicit reason for Christian martyrdom and the crucifixion of Christ himself.

The article mounts an argument for public theology as an appropriate if not vital adjunct to contemporary education’s addressing of security issues in light of current world events with indisputable religious and arguably quasi-theological foundations. It will briefly expound on the history of thought that has marginalized theology as a public discipline and then move to justify the counter view that the discipline, at least in the form of public theology, has potential to address matters of such public concern in a unique and helpful way. The article will culminate with an exploration of Global Jihadism as a case study that illustrates the usefulness of public theology in understanding it better and so allowing for a response with potential to be more informed and security-assured than is commonly effected.

It is time that universities reexamine what is meant by globalization. Contemporary researchers in science and the humanities (Critchley, Chomsky, Mumford, Ostrom, Eisenstein, Ferry, Orr, Shiva, Klein, Margulis, Meadows, Capra and Tolba, just to name a few) have aptly redefined the concept of « world » as a biological and cultural ecosystem. This paper seeks ways to integrate the theory and practice of eco-citizenship into various cross-disciplinary aspects of higher education, with a focus on curricular adjustments that may be steered by World Languages and Cultures programs. While "global citizenship" is still often understood today as a form of supranational citizenship that may find its actualization through the valuable, yet often arrested efforts of the United Nations, or as the individualistic result of a neoliberal economic emancipation of markets and capital throughout the world, this notion must rather be embedded within a radically cultural, natural and ethical bedrock from which a more potent world citizenry will stem. Departments of World Languages and Cultures and cultures are ideally positioned in the academic landscape to foster the development of a greater eco-civic and biospheric awareness that can permeate new curricular orientations of universities in the US and abroad.

In considering the question of machine as artist, the art object can be analytically separated from its making, and its making can be dualistically conceptualized as process on one hand and experience on the other. One of the reasons we value art is that there was an experience of its making. To better understand what is meant by the experience of art-making, this paper presents results from a qualitative, phenomenological study of a group of artists. These results appear in three groups: feeling, intention and lifeworld. Machines cannot experience art-making, at least not in the same way as humans, and thus they cannot create art but only art-like objects. Even so, in the present century, we should not be asking whether machines can be artists, but rather how machines can help more people experience art-making for themselves.

The legend of Atlantis was almost certainly invented by Plato to promote the political ideal of his masterwork The Republic, while praising the heroism of his own ancestors. This paper suggests that, in assembling the story, Plato might have reworked the myth of the foundation of Egypt, attributed to divine invaders bringing agriculture and unknown technologies to the country. The key issue explored is the curious coincidence between the period of the alleged foundation of Egypt (according to traditional Egyptian sources) and some remarkable events that characterized the end of the Ice Age. Indeed, besides the sudden increase in temperature and the consequent rise in sea level, the period was also marked by the birth of agriculture and the appearance of totally new technologies in diverse Middle Eastern locations. The memory of these events would have been handed down through the myth of the foundation of Egypt and, through this, to Greek culture, enabling Plato to exaggerate the antiquity of his noble ancestors while embellishing the characteristics of the invaders. Such occasional technological leaps may also have occurred elsewhere in the world, for instance on the deltas of the Indus or the Yangtze, driven by the same change in climate that affected the whole planet. Although today there is no archaeological evidence of such events besides in the Middle East, the article suggests that the possible discovery of obsidian in a submerged site would be a strong indication of a local technological leap. To this end it examines, amongst suspected Mediterranean sites, some flooded islands in the Strait of Sicily, which, lying on the route to Pantelleria, may retain traces of ancient obsidian exploitation.

Sexual Issues played a significant role in Judaism’s engagement with its Greco-Roman world. This paper will examine that engagement in the Hellenistic Greco-Roman era to the end of the first century CE. In part sexual issues were a key element of demarcation between Jews and the wider community, alongside such matters as circumcision, food laws, sabbath keeping and idolatry. Jewish writers, such as Philo of Alexandria, make much of the alleged sexual profligacy of their Gentile contemporaries, not least in association with wild drunken parties, same-sex relations and pederasty. Jews, including the emerging Christian movement, claimed the moral high ground. In part, however, matters of sexuality were also areas where intercultural influence is evident, such as in the shift in Jewish tradition from polygyny to monogyny, but also in the way Jewish and Christian writers adapted the suspicion and sometimes rejection of passions characteristic of some popular philosophies of their day, seeing them as allies in their moral crusade.

This article studies examines the relationship of literature, ideology, and reading through a study of language, or la langue, as explored by De Man, Derrida, and Lacan. It attempts to show that structure, assumed to be the given of language, even within deconstruction, is, as structure, that which undoes structure. Literature explores this possibility of language, which is that it be and not be at the same time. The article finishes by studying the connection between this idea of literature as the possibility of language and the possibility of man, an important theme of the above three thinkers.

In this article, a critical reflection is made that involves questioning the notion of historic urban landscapes profiled in the Memorandum of Vienna (UNESCO, 2005) and the Paris Recommendation (UNESCO, 2011) as a conceptual paradigm on which to base urban conservation in the 21st century. Its limited methodological development and the assumption of change as an inherent part of the urban condition constitutes the source of many of the problems and difficulties posed by management and protection of contemporary cities, since there is no consensus as to what the acceptable limits of change should be in historic urban landscapes - difficulties that become ever more apparent, given the background of Weberian administrative doctrines present in current governance models. Likewise, the concept of Buffer Zones as a landscape management tool is analyzed, with the aim of establishing new methodological proposals that enable spatial organization to be regulated by defining areas of harmonization that are made up of flexible and multifunctional spaces for cooperation where territorial scale comes into contact with modernization of the historical fabric.

Muslim school is an important element of education in Indonesia. The school has been in place long time before Indonesia’s independence in 1945. The school educates Indonesian Muslim children to understand and practice religion, and simultaneously, promotes the sense of nationalism. Thanks to Muslim schools, Indonesian Muslims are recognized as being moderate (Hefner, 2000). In the last few years, however, the moderate nature of Indonesian Islam is challenged by the spirit of conservative Islam (Van Bruinessen, 2013). Issues such as Islam and democracy, Islam and modern state, Muslim and non-Muslim relation, and rights of citizen that have been resolved and agreed upon are being reinstated. As Hefner (2007) argues that there is a relationship between politics and education, especially religious education, it is important to see the relationship between schools and the changing society. The question is how the current conservative trend in Indonesian Islam is occurring at schools. This paper explores how the curriculum of (Islamic) religious education potentially contribute toward the development of Indonesian conservative Islam, and how religious education teachers view sensitive issues concerning conservative Islam. To answer the questions, analysis of religious education’s curricula and interviewing experts serve as the primary method of data collection. Four religious education teachers from different provinces of Indonesia were interviewed to reveal their opinions on various religion-related issues. This paper discusses how Islamic education in Indonesia has been designed to present moderate Islam, but at the same time faces a number of challenges that try to turn religious education into a conservative one.

Although our emotional connection with the physical urban setting is often valued, it is rarely recognised or used as a resource to understand future actions in city planning. Yet, despite the importance of emotion, citizens’ emotions are typically seen as difficult to quantify and individualistic, even though knowledge about people’s response to space could help planners understand people’s behaviours and learn about how citizens use and live in the city. The study explores the relationship between the physical space and emotions through identifying the links between stress levels, and specific features of the urban environment. This study aims to show the potential of integrating the use of galvanic skin response (GSR) within urban spatial analysis and city planning, in order to address the relationship between emotions and urban spaces. This method involved participants using a (GSR) device linked to location data to measure participant’s emotional responses along a walking route in a city centre environment. Findings show correlations between characteristics of environment and stress levels, as well as how specific features of the city spaces such as road crossing create stress ‘hotspots’. We suggest that the data obtained could contribute to citizens creating their own information layer - an emotional layer- that could inform urban planning decision-making. The implications of this application of this method as an approach to public participation in urban planning are also discussed.

Flavours of Glenroy (2013-4) was a socially engaged art research project focused on developing strategies to connect the diverse, mobile and transforming community of Glenroy through the theme of growing and distributing edible plants. The project was action research based, where artist researchers used creatively imagined mobile edible gardens to connect and engage with locals through project presentation and execution. The process of producing, presenting and conversing about edible gardening revealed Glenroy to be a transnational Australian dream suburb, reflecting the fluid globalising conditions of our cities. The project emphasized how social relations encouraged through art, has the capacity to transform social spaces, providing a platform to introduce new voices and narratives of a community and encourage inclusive participation in sustainable citizenship.

This article aims to approach the Mudejar architecture developed in Mexico during the 16th and 17th centuries. The subject has been little studied although both general and specific contributions have been made by the author’s research group. At the methodological level, this study is based on the existing bibliography as well as archive and field research which allow an accurate scientific approach and results. The article analyses the social and productive conditions in Mexico during the Viceregal period along with the systematization carried by the Viceroy Antonio de Mendoza, the guild ordinances and the architectural typologies. The perception of territory and the use of constructive models by the Viceregal authorities would justify the use of the Mudejar style as cultural and unity criteria

Choice poetics is a formalist framework that seeks to capture the impacts choices have on player experiences within narrative games. Developed in part to support algorithmic generation of narrative choices, the theory includes a detailed analytical framework for understanding the impressions choice structures make by analyzing the relationships between options, outcomes, and player goals. The theory also emphasizes the need to account for players’ various modes of engagement, which vary both during play and between players. In this work, we illustrate the non-computational application of choice poetics to the analysis of three different choices, in order to further develop the theory and make it more accessible to others. We focus first on analyzing so-called false choices in the game “Mass Effect”, and show how they actually provide meaningfully different outcomes for players who are utilizing certain modes of engagement. Second, we use choice poetics to examine the central repeated choice in “Undertale”, and show how it can be used to contrast two different player types that will approach a choice differently. Finally, we give an example of fine-grained analysis using a choice from the game “Papers Please”, which breaks down options and their outcomes to illustrate how the choice pushes players towards complicity via the introduction of uncertainty. Through all of these examples, we hope to show the usefulness of choice poetics as a framework for understanding narrative choices, and to demonstrate concretely how one could productively apply it to choices ‘in the wild’.

The influence of the cult television series Twin Peaks (1990-91) can be detected in a wide range of videogames, from adventure, to roleplaying to survival horror titles. While many games variously draw upon the narrative, setting and imagery of the series for inspiration, certain element of the distinctive uncanniness of Twin Peaks are difficult to translate into gameplay, particularly its ability consistently disrupt the expectations and emotional responses of its audience. This paper examines the ways in which the 2010 survival horror title Deadly Premonition attempts to replicate the uncanniness of Twin Peaks in both its narrative and gameplay, noting how it expands upon conceptualisations of the gamerly uncanny (Hoeger and Huber 2007). It contends that Deadly Premonition's awkward and uncanny recombination of seemingly inconsistent and excessive gameplay features mirrors the ways in which David Lynch and Mark Frost draw upon and subvert audience expectations for police procedurals and soap operas in the original Twin Peaks, while also providing a similarly disorienting excess of “realistic” detail. Furthermore its exploration of the theme of possession – a central element of the television series – offers a diegetic exploration of the uncanny relationship between the player and their onscreen avatar.

On the occasion of Kynouria and in order to achieve the protection and projection of antiquities, a web-based model is proposed for highlighting individual monuments and archaeological sites, having in mind the historical and archaeological evidence of the region, the topography, the demographic profile and the tourist infrastructure, and combining them with the development programs for cultural routes. Therefore, creating suitable databases and mapping the monuments in the area are key prerequisites of the process, as they contribute to an objective assessment of the current situation and then to make rational decisions. In this frame, modern technology provides some important planning tools (GIS, GPS, and OMS) which allow recording and mapping of data, viewing the relationships between them in the area where they appear and managing their projection. The complete study of Kynouria’s archaeological routes contains the implementation of a website using free or open-source software, which should include all the necessary procedures and the historical and archaeological information material (text, maps, and photographs).

The University of Guayaquil, which shares the same name as the city where it is located, faces the challenge of transforming its image for the XXI century. It was deemed necessary to identify details about the urban evolution of the historic link with the city, in relation to the changes produced by the project’s siting and its direct area of influence. The goal is to integrate the main university campus within a framework which guarantees sustainability and allows innovation in the living lab. To achieve this, the action research method was applied, focused on participation and the logic framework. For the diagnosis, proposal, and management model, integrated working groups were organized with internal users such as professors, students, and university authorities, and external actors such as residents, the local business community, Guayaquil city council, and the Governorate of Guayas. As result of the diagnosis, six different analysis dimensions were established which correspond to the new urban agenda for the future campus: compactness, inclusiveness, resilience, sustainability, safety and participation. As a proposal, the urban design integrates the analysis dimensions whose financing and execution are given by the Town Hall, at the same time the Governorate integrates the campus with its network of community police headquarters.

Epistemological naturalism dismisses the notion that epistemology is a basis for the empirical sciences. In particular, it rejects the demand for a general justification of induction. Making inductive generalisations is a basic habit among humans. There is no such thing as a logic of inductive inference. The role of induction in science is heuristic; it is our way of inventing new theoretical predicates and developing theories. We discover new laws by applying inductive thinking; but this is not any kind of inference which can be evaluated as more or less rational.

The non-existence of a land ownership database in most of the developing countries moves the inhabitants to the occupation of public lands. Some of this situation are the origin to areas of informal housing, commerce and agriculture and in the end into new ​​informal settlements. Informal settlements become a serious problem in developing countries. The most common typology of informal settlements is that they are the population settled in public lands without any infrastructures and against the administrator's will. Thought this action the result in an uncontrolled land occupation process that promotes new informal areas without any proper built-up utilities, located in risk areas on the territory, barely ensuring the minimum requirements for a heaty living of the population and in various cases incentives to an informal economy. The process of build a cadastral map in informal settlement areas is a fundamental base to support the future transformation of illegal areas and to regulate the occupation of new subdivision planning and into the creation of new expansion areas. In this paper, it is presented a methodology developed to be applied to support a new register of land and to management. The transformation of informal settlement areas. The model to register the land tenure has been associated with allows the process application to multiple typology of informal settlements. The model to register land tenure has developed on a series of qualitative and quantitative data that determine the identification and classification of the buildings and its physical and functional description. The model was developed using Geographic Information System and with an initial survey of existing land titles of possession and public proposals to develop new expansion areas. A case study of the method is presented, where the land management model was implemented - Chã da Caldeiras in Ilha do Fogo an informal settlement in Cape Verde. The results are a great acceptance of the proposal by the population and local authorities and the starting of the implementation phase.

We explores the relational, dynamic elements of Complex Buildings, a type of architecture designed to incubate uses, located in urban areas with high housing density. The uses of Complex Buildings concern different elements, including the network of agents using or managing them, the environment, and the activities and functions that take place occasionally, temporarily or permanently. Data was gathered through ethnographic research lasting 6 months and a chronotopian approach was used to describe time and space. We analyzed and discussed the interaction of the elements of Complex Buildings through a cellular automaton model, a computational method that simulates the growth of complex systems. It was used here to generate patterns that suggest configurations of uses that can optimize management and therefore increase economic and social capital. The cellular automaton model was also used to develop an abstraction of the Centquatre, a public cultural center in Paris. This center is a good example of a Complex Building, being based on a public-private partnership and having an architectural configuration designed to host a wide range of art, social and productive activities. The building includes a large central space used as an urban public area open to different types of people. The importance of this case study lies in its capacity to produce economic value by combining different uses, and also by welcoming different people to the public space. Regarding the building as a living organism, the cellular automaton model reveals the determinant nature of the concepts of configuration, compatibility of uses and economic value generated by the presence of people. We argue that this approach makes it possible to show that the space-time design and public space dimensions are determinant factors in Complex Buildings.

The article examines church architecture in modern Russia. The historical processes of the development of church architecture are analyzed and systematized not only from the point of view of formal stylistic but also global significance. For this purpose, for the first time, a wide range of sources containing information on the sacred component of church art and on the monuments of temple architecture was studied. At the same time, many fragments of sources were first translated into English. The article uses historical and retrospective research methods that allowed to study the theoretical legacy of the modern period in the history of Russia and at the same time to generalize the place of Russian church architecture in the general context of European architectural development.

In situations of uncertainty, scenarios serve as input for evidence-based decision making. However, past experience shows that not all scenarios are treated equally, and we hypothise that only those based ion a world view shared by decision makers are perceived as credible and receive full attention. While intuitively plausible, this hypothesis has not been analysed by quantitative correlation analyses, so instead of drawing on quantitative data the paper analyses the archetypical scenarios developed in the ALARM project to substantiate the plausibility by a comparative analysis of world views, value systems and policy orientations. Shock scenarios are identified as a means to explore the possibility space of future developments beyond the linear developments models and most scenario storylines suggest. The analysis shows that the typical scenarios are based on mutually exclusive assumptions. In conclusion, a comparison of storyline and empirical data can reveal misperceptions, policy failures and the need to rethink world views as a necessary step to open up to new challenges. Deeply held beliefs will make this a transition unlikely to happen without severs crises, if not dedicated efforts to reveal the role of world views for scenarios and policies are undertaken.

This paper builds upon my earlier studies, in interpreting interculturally how the Kashmiri nondual Śaiva thinkers, Upaladeva (c. 900-950 CE) and Abhinavagupta (c. 950-1020 CE), in their Pratyabhijñā philosophical theology respond to and reinterpret the Buddhist semantic theory of reference as the exclusion of the inapplicable (anyāpoha). It engages the issues in the Pratyabhijñā debate with the Buddhists, with the interrelations of Claude Shannon and Warren Weaver’s theory of Information, de Saussurean structuralist semiotics and Peircean pragmatic semiotics.

In The Work of the Dead: A Cultural History of Mortal Remains, Thomas Laqueur argues that the work of the dead is carried out through the living and through those who remember, honour, and mourn the dead. Further, he maintains that the brutal or careless disposal of the corpse “is an attack of extreme violence”. To treat the dead body as if it does not matter or as if it were ordinary organic matter would be to deny its humanity. From Laqueur’s point of view it is inferred that the dead are believed to have rights and dignities that are upheld through rituals, practices, and beliefs of the living. Drawing on dark tourism scholarship and cultural memory theory, this paper examines the display of human bones at Sedlec Ossuary, Czech Republic and the tourist culture that has built up around the site. Primarily, my writing calls into question the commoditization of burial places as a conceivable violation of the human rights of the dead. My research is driven by a number of questions: What is it that draws tourists to burial grounds and how do heritage sites negotiate visitor experiences? What are the ethical boundaries when a final resting place with bodies on display is also marketed as a tourist site? Do the dead have human rights and how are the living responsible for preserving those rights?

This article responds to an identified and significant gap in the existing scholarly canon to consider the extent to which cinematic representations construct heroin users—the ‘junkie’—as a criminalised ‘Other’ which confer legitimacy on the notion that such are criminogenic and deviant. Positioned within the disciplinary bounds of cultural criminology, this article focuses on five films - Sid and Nancy (1986); The Basketball Diaries (1995); Trainspotting (1996); Requiem for a Dream (2000); and, T2 Trainspotting (2017). Drawing together Hall’s (1997) theories of representation and Hjelm’s (2014) theories of social constructionism, the findings from a narrative analysis of each of the films—individually and comparatively—explores the following themes, junkies: as criminogenic; as dangerous underclass; as embodying decay and depravity; and in relation to female junkies, as junkie whores. In doing so, this article elucidates new thinking and ideas about cinematic representations of junkies and how this shapes and influences social norms and mores.

The number of green buildings has increased to address the global environmental crisis. However, green buildings face risks resulting from new materials and methods. In addition, these buildings are expected to perform at higher levels than traditional ones. The objectives of this study are to identify the possible risk factors for architects developing green building projects in South Korea and to assess risk mitigation measures. To attain this goal, fourteen risk factors and twelve mitigation measures were identified from a comprehensive literature review. A questionnaire survey was administered to architects practicing green building design. Findings revealed the ‘adoption of new technology and processes’ was the largest difference between green and traditional building projects. This study identified ‘financial risk,’ ‘design changes,’ and ‘client’s goal uncertainty’ as the top three risk factors in green building design. Additionally, the survey proposed the four most effective risk mitigation measures for green building projects: (1) ‘contract indicating each party’s roles, liabilities and limitations clearly’; (2) ‘utilizing integrated design process’; (3) ‘understanding client’s goal in green building projects’; and (4) ‘improving communication and coordination among stakeholders.’ There are a few studies focusing on the architects’ perceived risk concerning green building projects; however, this study expands the knowledge and fills the literature gap. Additionally, this study provides a comprehensive understanding of critical risks and mitigation measures that can benefit South Korea’s green building design practice through better risk management.

For most of its history, archaeology has taken an indulgent attitude toward looting and antiquities trafficking. The primary response to these dangers has been to publish the main findings made outside of academia. As a result of this approach and the prominent role played by police techniques in investigating such crimes, investigations are primarily based on documentary research. This approach makes it harder to determine such essential factors in this field as an object’s collecting history or discovery date. This paper offers an overview of the state of the research on the fight against antiquities trafficking. It then proposes new ways of studying collecting history, drawing on research projects on the use of archaeometry to shed light on cases of looting or trafficking involving police, court, or government intervention; hence, its qualification as “forensic.” Although the current state of knowledge does not enable the presentation of novel research, we believe that researchers and interested institutions should be made aware of the advisability of using archaeometry more directly in the fight against these scourges.

Leonardo da Vinci (1452-1519) is considered one of the greatest geniuses of the Renaissance. His studies developed advanced ideas for his time, even in its most unknown aspects, such as: architecture, urban planning and restoration. He never studied formally, but he learned everything due to his method of observation, the study of other treatises and especially the group of artists with whom he collaborated. After the study of its codices a great interest and knowledge is detected, related to the design, the structural calculation, the materials and the constructive systems, in such a way that their proposals influenced the architecture of the Renaissance, through the work of other authors of your time. The purpose of this article is to make a critical analysis of its excellent architectural proposal in the cupola of the Duomo of Milan and the reasons why it was not carried out under its name. This proposal is included within a discipline in which it has never been recognized as such, but which demonstrated the same qualities as in other fields where it is recognized prestigiously.

The residential built form, including open space, provides the physical environment for social interaction. Understanding urban open space, including semi-public and public domains, through the lens of physical accessibility and visual permeability can potentially facilitate the building of a sense of community contributing to a better quality of life. Using an inner-city suburb in Perth, Western Australia as a case study, this research explores the importance of physical accessibility patterns and visual permeability for socialising in semi-public and public domains, such as the front yard and the residential streets. It argues that maintaining a balance between public and private inter-relationship in inner city residential neighbourhoods is important for creating and maintaining a sense of community.

The latest developments in digital humanities have increasingly enabled the construction of large data sets which can easily be accessed and used. These data sets often contain indirect localisation information, such as historical addresses. Historical geocoding is the process of transforming the indirect localisation information to direct localisation that can be placed on a map, which enables spatial analysis and cross-referencing. Many efficient geocoders exist for current addresses, but they do not deal with temporal information and are usually based on a strict hierarchy (country, city, street, house number, etc.) that is hard, if not impossible, to use with historical data. Indeed, historical data are full of uncertainties (temporal, textual, positional accuracy, confidence in historical sources) that can not be ignored or entirely resolved. We propose an open source, open data, extensible solution for geocoding that is based on gazetteers composed of geohistorical objects extracted from historical topographical maps. Once the gazetteers are available, geocoding an historical address is a matter of finding the geohistorical object in the gazetteers that is the best match to the historical address searched by the user. The matching criteria are customisable and include several dimensions (fuzzy string, fuzzy temporal, level of detail, positional accuracy). As the goal is to facilitate historical work, we also propose web-based user interfaces that help geocode (one address or batch mode) and display over current or historical topographical maps, so that geocoding results can be checked and collaboratively edited. The system has been tested on the city of Paris, France, for the 19th and the 20th centuries. It shows high response rates and is fast enough to be used interactively.

This paper describes the use of the Chinese Gaofen-1 (GF-1) satellite imagery to automatically extract tertiary Linear Archaeological Traces of Tuntian Irrigation Canals (LATTICs) located in the Miran site. The site is adjacent to the ancient Loulan Kingdom at the eastern margin of the Taklimakan Desert in western China. GF-1 data was processed following atmospheric and geometric correction, and spectral analyses were carried out for multispectral data. The low values produced by SSI indicate that it is difficult to distinguish buried tertiary LATTICs from similar backgrounds using spectral signatures. Thus, based on the textual characteristics of high-resolutionGF-1 panchromatic data, this paper proposes an automatic approach that combines joint morphological bottom and hat transformation with a Canny edge operator. The operator was improved by adding stages of geometric filtering and gradient vector direction analysis. Finally, the detected edges of tertiary LATTICs were extracted using the GIS-based draw tool and converted into shapefiles for archaeological mapping within a GIS environment. The proposed automatic approach was verified with an average accuracy of 95.76% for 754 tertiary LATTICs in the entire Miran site and compared with previous manual interpretation results. The results indicate that GF-1 VHR PAN imagery can successfully uncover the ancient tuntian agricultural landscape. Moreover, the proposed method can be generalized and applied to extract linear archaeological traces such as soil and crop marks in other geographic locations.

A correlation between Chinese traditional architecture and cultural concepts has been established to analyze the formalization of architectural and urban patterns in relation to environmental features. In this regard, we have discussed the process of standardization from architectural elements or modules related in different levels of composition and articulated around empty spaces following ancient cosmic concepts to achieve harmony with nature. The conclusions show that Chinese architectural patterns can only be understood in relation to nature, and in turn have profound environmental values from which lessons can be learned to advance towards a more sustainable architecture.

It could be said with some precision, that in Antiquity the myth of the Argonauts and especially of Medea herself as a personage of this myth, has enjoyed popularity not only in Greece but also outside its territories. The first among the Italic tribes to be introduced to the personage of Medea no doubt were the Etruscans, who were the first to establish intensive contacts with the Greeks from Euboea founding a colony in Cumae, Italy. It is noteworthy that the first image of Medea in the World Art is seen on Etruscan ceramics. The paper gives detailed analyses of Etruscan artefacts on which Medea appears, providing a solid precondition for substantive conclusions. Some new versions of an interpretation expressed in relation to each of the artefacts on the basis of critical analysis of Etruscan archeological material, of classical texts and of previously undertaken modern research, are provided. Images of Medea in Etruscan art confirmed from the Orientalist era to the Hellenization period represent an original, local interpretation of Medea's image. Medea's magical art turned out to be familiar to the Etruscans, who were well known all throughout the Mediterranean for divination and being experts of magic. In contrast to the Greeks, they turned Medea into an object of cult worship, identifying her with the Etruscan sun god Cavatha.

The aim of this paper is to identify and document some functions and contextsof traditional pottery within northern Ghana. The descriptive approach of the qualitative research methodology was employed. Interview and observation methods were employed as the data collection methods. They were used to ascertain reasons why some potteryare engaged in certain contexts andfor certainfunctions. The data was tabulated to include the traditional name of the pot, the function and the context. The data were then analyzed and the indications were that, the potters make interesting forms of traditional pottery for different purposes; and the local name given to each pot perfectly defines their functions and contexts within northern Ghana. On the flipside of the coin, the function and context of every pot can also be dictated by its end user. Base on this, the researchers were able to discover some functions and contexts of the indigenous pottery which were put into some groups. On the first hand, the researchers classified the functions into five groups of purpose. These included: domestic purposes, religious purposes, agricultural purposes, rites of passage purposes and traditional herbal medicinal purposes. On other hand, seven groups of contexts were also discovered at the time of the study. These included: courtyards, bedrooms, bathrooms, graveyards, kitchens, shrines, and hencoops as places where these pots can be found among the people of the Northern Ghana.

The significance of arts incorporated with culture inclusion makes the arts a matter of pressing interest. The arts are vital elements of a healthy society that benefits the nations even in difficult social and economic times. Based on the previous studies this research was conducted for the first time in Pakistan to explore the historical background of public art correlated with cultural and religious ethics. Though, Pakistan has a rich cultural history yet the role of modern public art is new and often used unintentionally. Our findings of different surveys conducted in Pakistan including oldest cities such as Lahore, Peshawar and newly developed, the capital city, Islamabad concluded that Public art has a rich cultural and historical background and the local community are enthusiastically connected to it. Different community groups prefer different types of public art in their surroundings depends on the city’s profile, cultural background, and religious mindset of the local community. Overall, the sculptures and depiction of animated beings are not considering right and debatable among the Pakistani societies. On the other hand, the cultural and historical monuments are highly appreciated and welcomed by the local community of Pakistan. This study may create scope for future estimation and development of public art in Pakistan in association with Islamic laws and cultural norms of the local society.

Australian regional areas are now receiving significant numbers of migrants from the African continent. Predominantly Anglo-Saxon communities perceive these ‘newcomers’ as physically and culturally different. Asking, however, how African migrants themselves construct relationships with local communities and build a sense of belonging in regional and rural areas is a very different question. This paper explores South Sudanese migrants’experiences conceptualising their sense of belonging in a small county town: Castlemaine, Victoria. Focus group discussions show that even with the welcoming atmosphere and support from the local community, South Sudanese migrants are still attracted to metropolitan environments that have greater diversity, feeling more at home in such settings. Using the theoretical background of a stranger, this paper argues the cities allow strangers be un-noticed letting them feel at ‘home’. Findings from the study show settings with greater diversity encourage negotiating difference openly and easing power imbalances among different groups.Finally, the locality of Castlemaine, within easy commuting distance to metropolitan Melbourne and suburbs, is considered in relation to hypermobility reducing the capacity to construct ‘bridging capital’ within such local communities.

In resettlement planning literature, much has been written on economic, land valuation and compensation, infrastructure and services aspects of the land. Psychological risks and stresses of resettled communities, however, have been under-researched. The current research looks at the psychological risks of resettlers in a Development-Induced Displacement and Resettlement (DIDR) project in Sri Lanka. Focusing on the stages of resettlement planning process discussed by Scudder and Colson four-stage model (1980) and the psychological risks discussed by Cernea’s (1990) impoverishment risks and reconstruction (IRR) model. This study evaluates the significant level of the psychological risks faced by the communities in DIDR projects in Sri Lanka relating to before and after resettlement. Moragahakanda Resettlement Project (MRP) was selected as the case study which is located in Naula DS division of Matale District, Central Province, Sri Lanka. A questionnaire survey, documents and field observations were used to evaluate the current psychological risks. The responses received from multiple choice questions were analyzed by Significant Point (SP) index. The research findings point that there are no conspicuous changes of psychological risks related to before/after resettlement has occurred in re-settlers. The findings highlight that the psychological risk levels in transition stage have remained the same level in the potential development stage. This research provides a systematic guidance enabling the physical planners to prioritize the most significant psychological risks which should be considered in the decision-making process of DIDR projects.

Arabic was the language of philosophy, logic, Islamic sciences and rhetorical linguistic sciences. It was used in the writing of all sciences generally and became the language of world culture. Although the other languages of the Islamic world had a little share, but all peoples of Islamic countries; Arabs and non-Arabs, Muslims and non-Muslims attributed to that movement appreciated. Hence, Arab sciences flourished in their bright ages. Arabic language was a cultural container of the ancient Greek and Latin intellectual heritage. As the ancient Greek and Latin sciences and literatures were translated into Arabic in the bright ages of Islam. Arab language was a strong bond for them, as a common human heritage for the centuries to save it from being lost, as Muslims used it to develop their sciences and arts, as Muslims in the East used the Western sciences and literatures in the modern age, because they are not Eastern or Western, but the common efforts of all humanity. Arabic language opened for the dictionaries ​​and other tongues of cross-fertilization, civil friction and simulation. Arabic had become the language of sciences: mathematics, astronomy, engineering, logic, philosophy, mysticism, agriculture, industry and economics by the continuous efforts of scientists in their scientific research, invention, experimentation, knowledge collection and classification in various fields, where orientalists recognized the Arab leadership. That scientific and literary civilization moved to Europe through Italy, Andalusia, Crusades and the Ottoman Caliphate. Europeans learned Arabic language, literature and sciences in the centers of Toledo, Fez and cities of Maghreb.

Multi-Faith Spaces (MFS) are a relatively recent invention that quickly gained in significance. On the one hand, they offer a convenient solution for satisfying needs of people with diverse beliefs in the institutional context of hospitals, schools, airports, etc. On the other hand, as Andrew Crompton pointed out, they are politically significant because the multi-faith paradigm “is replacing Christianity as the face of public religion in Europe” (2012, p. 493). Due to their ideological entanglement, MFS are often used as the means to promote either a more privatised version of religion, or a certain denominational preference. Two distinct designs are used to achieve these means: negative in the case of the former, and positive in the latter. Neither is without problems, and neither adequately fulfils its primary purpose of serving diverse groups of believers. Both, however, seem to follow the biases and main problems of secularism. In this paper, I analyse recent developments of MFS to detail their main problems and answer the question, whether the MFS, and the underlying Multi-Faith Paradigm, can be classified as a continuation of secularism.

The social criteria of sustainable development have remained underexplored. Moreover, a large number of green building assessment tool and social sustainability documentations have been developed which, has had a direct impact on social criteria issues, but there seems to be a substantial gap in the study of social criteria in green building assessment tools. In examining the problem facing social sustainability, taking into consideration social sustainability in sustainable development reviews and green building assessment tool towards social aspects. This paper through analysis identified a centripetal conceptual framework composed of seven key components equity, education, participation & control, social cohesion, health & safety, accessibility & satisfaction, and cultural values. The interpretation of the social sustainability in green building assessment tool would impact building practitioners towards implementing social criteria in GBAT. The aim was to identify social categories as well as consider a starting point for the development of an effective social criteria assessment tool for green building.

The Multi-Faith Spaces (MFS) are a relatively new invention, and yet they quickly gained in significance. On one hand, they are a convenient solution for satisfying needs of people having diverse beliefs in the institutional context of places such as hospitals, schools, airports and the like. On the other hand, as Andrew Crompton pointed out, they are politically significant because the multi-faith paradigm “is replacing Christianity as the face of public religion in Europe” as successor of secularism (2012, p. 493). Due to their ideological entanglement, however, they are often used as the means to promote either a more privatised version of religion, or a certain denominational preference. Two diverse kinds of design are used to achieve these means: negative in the case of the former, and positive for the latter. Neither is without problems, and neither adequately fulfils their primary purpose of serving diverse groups of believers. Both, however, seem to follow the biases and main problems of secularism. In this paper, I analyse recent developments of the MFS to detail their main problems and answer the question, whether the MFS, and the underlying Multi-Faith Paradigm, can be classified as a continuation of secularism.

The manuscript wants to investigate the debate on urban resilience and climate change linking theory and practice, describing the possible innovations that concern urban design, urban normative and regional laws developing in different countries. The approach pursued would encourage resilience and flood protection through smart planning and through the architectural and urban project; considering public space as strategic soil where developing the resilient city, using engineering technical climate defence as new space for citizens and communities. Resilience themes are included in all levels of government and in spatial and strategic development policies such as in some project concerning public and private space and in municipal plans; the urban defense structures has to become new pleasant space for the city; these actions will not only contribute to making cities more resilient but will contribute to the creation of a more pleasant and attractive urban environment. The Resilience is the main keyword of some strategic vision of the Netherlands and of Italian laws and the concept is tested in some best practice such as in Rotterdam, in Bordeaux, in London and in the research carried out by "Arquitectos de Cabecera" in Barcelona. Resilience is seen as a new paradigm of smart planning.

Migrations are much more important than currently recognised, for explaining important patterns observed in the European archaeology record – according to this archaeology led model. At a high level, they explain the introduction of different farming, monument building, the spread of metalworking and patterns of trade and exchange. This paper presents an archaeogenetic model based on a strategic review of the Neolithic and Chalcolithic archaeology of Europe, alongside a review of recently published ancient DNA data. The model is archaeology led. It takes archaeology themes and proposes migratory events to explain them. Ancient DNA data and further archaeology evidence is then used to test these proposed migrations- to reject or refine them. The model introduces a new and more strategic way of looking at archaeological cultures - that updates early 20th century approaches to studying archaeology cultures, and integrates with the detailed ‘post processual’ studies of the late 20th Century. The model consists of seven maps – each showing multiple migration events – with key evidence to support each migration map. It proposes a new category of a ‘Black Sea’ related population that makes a major genetic contribution to the Middle Neolithic of Europe. The proposed migrations provide an explanation for the observed patterns of archaeology, for example: • multiple Neolithic migrations that introduced, farming and metalworking into Europe; • a major ‘Black Sea’ related ‘Middle Neolithic’ migration that carried advanced knowledge of astronomy that can be recognised in a variety of types of monument from the Neolithic through to Bronze Age Europe; and, • migrations of related cultures (‘supercultures’) that explain patterns of trade and exchange in Bronze Age western Europe. The model also provides ancient DNA and archaeology based support for the key aspects of Childe’s ‘dawn of civilisation’ in Europe and Egypt and Gimbutas’ ‘Old Europe’ and “three waves of migration from the Steppe”.

Architecture is more than just buildings. Its associated production and reception pro­cesses take place through a variety of different media. Among those media, the model is of special significance: because architecture, like almost every science or art, works with models as representa­tionally or theoretically simplified images mediating between the abstract and the reality. The properties that characterise models give them a special significance in archi­tecture—both in the abstract, as well as in the concrete. The following article sketches out the history of the architectural model as a medium in a short tour d’horizon. A special focus is placed on showing the versatility of the model—for design and presentation and as an artefact, teaching resource and research medium. It transmits a specific form of knowledge which can be replaced by no other medium.

To cope with a projected global population increase from 7.2 bn to 9.6 bn by 2050, many more cities must be built. Although there are great benefits to modern urban living, there also great costs, such as the seemingly unstoppable rise in Type 2 diabetes, obesity, coronary issues and various cancers. The new towns should be designed to contain or constrain the epidemic of those ‘Western Lifestyle Diseases’ that currently plagues today’s cities. But how might this be achieved? It is suggested here that a greater understanding of human evolution combined with the potency of the ‘Palaeolithic genome’ holds the key to our future urban wellbeing. Consequently, a new paradigm is suggested that underpins positive forward thinking on townplanning and city lifestyles to create healthier urban environments. This builds directly on the ‘Evolutionary Determinants of Health’ programme initiated at University College London (UCL). A four-stage model is proposed that integrates and develops both evolutionary-concordant personal and institutional health behaviours with appropriately reconfigured town-planning and building regulations. When integrated, these strands could deliver a healthier urban culture within greened, active townscapes by proactively constraining or eliminating some of the key underlying causes of the so-called ‘Western Lifestyle Diseases’.

In the second half of the 19th century a wave of modernisation, industrialisation and urbanisation swept the Nordic countries, catapulting what had until then been lagging and primarily rural countries into modernity. These major upheavals, however, also plunged the Nordic countries into a profound social and cultural crisis resulting from their consciousness of their own backwardness vis-a-vis the countries on the European continent, as well as the recognition that a nostalgic nationalism recalling a mythical past had become obsolete in the industrial age. In response to this crisis, a life reform movement emerged that was based on Arts and Crafts movements as well as various artistic and literary reform movements and—equally absorbing rural traditions and progressive social ideas—tried to establish a new national everyday culture. In this article, the two key terms coined by Ellen Key, “Festive Customs” (‘festvanor’) and “Everyday Beauty” (‘vardagsskönhet’)—the programmatic core of the Nordic life reform movement—are analysed and illustrated in various typical manifestations. It also examines to what extent the Nordic life reform movement with these two key concepts as its core agenda found expression in arts and crafts, in painting as well as in the architecture of the late nineteenth and early twentieth century and contributed to the progress of social and cultural renewal.

This paper considers two types of Protestant ethnic groups of some areas of Urals and Western Siberia. The first type consist of representatives of members of different ethnic groups consisting of well-educated professionals, incorporated into industrial society and associated with the intellectualism of Protestantism. The second type is represented by the indigenous peoples of the Polar Urals and Western Siberia, who use the Protestant religious organizations as tool for restoring life-sustaining elements of the native peoples’ traditional economy. I employed the inductive approach and the comparison method; during the fieldwork I used ethnographic participant observations, sociological structured interviews and closed-ended questionnaires. The empirical data have been collected in the Southern, Middle and Polar Urals and Western Siberia.

In daily living environments, an individual’s state influences spatial perception. The current study, based on Attention Restoration Theory, aimed to explore differences in the health utility of nature according to individual differences in spatial perception. Cognitive mapping and the Perceived Restorativeness Scale (PRS) were used to assess spatial perception ranges and the restorative effect of the environment. Two spatial perceptual groups were defined: one describing only the internal area of a green space, and another illustrating the external area of this green space on a larger scale. The former had higher overall PRS, Being Away, Fascination, and Compatibility scores. The latter had higher scores only on the Coherence subscale. These results illustrate that frequency of nature visits and time spent traveling to do so differently influence the two groups’ attentional restoration, which has great implications for landscape planning in highly stressful urban environments.

Currently, various issues on environment have been discussed, whether the importance, destruction or ways to prevent the destruction of the environment. This paper will explore the issue from the conventional viewpoint as well as from the Islamic perspective. Destruction of the environment in recent times has worsened due to the uncontrolled exploitation of natural resources by human beings in order to generate profits. In view of the increasing technological development in Malaysia presently, this matter should not have occurred because the citizens intellectual abilities can be considered advanced. In other words, these people should be able to weigh between positive and negative consequences of voraciously exploiting natural resources. However, the greed that engulfs some of these people has obscured their view from grasping the future consequences of their acts. Based on the Islamic perspective in which the Quran is the ultimate reference, destruction of the environment can actually be prevented if every individual is aware of his or her trustworthiness or responsibility as His caliphate in this universe. Nevertheless, is there any specific verse in the Quran which explains about preservation of the environment? Can lessons from the Quran provide solutions to the environmental crises in Malaysia? This study provides explanations to the questions based on literature surveys and content analyses. By interpreting some selected verses that relate to preservation of the environment, findings from the discussions have identified that the Quranic verses are valuable resources for the sustainability of the environment.

Satellite imagery has had limited application in the analysis of pre-colonial settlement archaeology in the Caribbean; visible evidence of wooden structures perishes quickly in tropical climates. Only slight topographic modifications remain, typically associated with middens. Nonetheless, surface scatters, as well as the soil characteristics they produce, can serve as quantifiable indicators of an archaeological site, which can be detected by analysis of remote sensing imagery. A variety of data sets were investigated, with the intention to combine multispectral bands to feed a direct detection algorithm, providing a semi-automatic process to cross-correlate the datasets. Sampling was done using locations of known sites, as well as areas with no archaeological evidence. The pre-processed very diverse remote sensing data sets have gone through a process of image registration. The algorithm was applied in the northwestern Dominican Republic on areas that included different types of environments, chosen for having sufficient imagery coverage, and a representative number of known locations of indigenous sites. The resulting maps present quantifiable statistical results of locations with similar pixel value combinations as the identified sites, indicating higher probability of archaeological evidence. The results show the variable potential of this method in diverse environments.

Subjectivity has always been a part of philosophical speculations. However, Immanuel Kant is mentioned as the main figure to bring in subjectivity in modern philosophy by comparing the Critique of Pure Reason with the Copernican revolution. We might include Descartes as well, and not least the followers of Kant, like Fichte and Hegel. Yet none of these end up with subjectivity as the only premise for thinking, but rather combine it with objectivity. Hence, subjectivity has appeared as a stranger in philosophy and yet not fully accepted. In this paper, I try to pursue the aspect of subjectivity by not looking at philosophy, but rather at psychology. The appearance of the term can be dated back to 1520 when the Croatian humanist Marcus Marulus published the thesis entitled “Psychology, the Nature of the Soul”. This thesis is lost, but by pursuing the appearance of the term, four different movements seem to contribute with and highlight an aspect of subjectivity. One is Humanism, the other is Reformation, the third is a focus on the empirical aspects of science and the fourth is the dissemination of folk culture to academics and aristocracy by means of the art of printing. The finding, therefore, is that psychology is not to be regarded as a discipline that grows out of philosophy, but rather as a discipline that conflicts philosophy, but nevertheless intervenes it and makes it progress.

Museums and Science Centres are informal education environments that intend to engage the visitors with their exhibits. We present an efficient design process that allows an improved working relationship between museum practitioners, exhibition designers, and visitors. We present the principles and a graphical representation based on the Engagement Profile from previous work. Elements of the design process are evaluated using a learning game at the science centre Engineerium. The evaluation is based on a study with over five hundred visitors to the science centre.

In this paper I analyze the three plays produced during the inaugural season (2011) of the Theatre for Young Audiences Research Center of the National Theater Company of Korea and place it within the context of contemporary ideas and realities surrounding Korean youth. In the first part of this paper I explore how Korean youth are perceived by society and the reality in which they live. In the second part I analyze the aforementioned plays, especially through the directions of the production and portrayal of adult and young characters. The last part offers concluding thoughts. Through this study I ask the question of whether if it is possible for theatre to actually portray the realities of adolescents, when in fact the identities of youth are still fluid and the experiences of youth as diverse as those of adults. I suggest that theatre artists break free to depict reality or educate audiences and focus on providing a critical experience to adolescents.

This article presents a methodology to process information from a Terrestrial Laser Scanner (TLS) from three dimensions (3D) to two dimensions (2D), and to two dimensions with a color value (2.5D), as a tool to document and analyze heritage buildings. Principally focused on the loss of material in stone, this study aims at creating an evaluation method for loss control, taking into account the state of conservation of the building in terms of restoration, from studying the pathologies, to their identification and delimitation. A case study on the Cathedral of the Seu Vella de Lleida was completed, examining the details of the stone surfaces. This cathedral was affected by military use, periods of abandonment, and periodic restorations.

Scientific materialism is the largely unquestioned basis for modern science's understanding of life. It also holds enormous sway beyond science and thus has increasingly marginalized religious perspectives. Yet it is easy to find behavioral phenomena from the accepted literature that seriously challenge materialism. A number of these phenomena are very suggestive of reincarnation. The larger test for science's paradigm, though, as well as for any potential general import from reincarnation - is the DNA (or genetics)-based model of heredity. If that conception-beget, DNA (deoxyribonucleic acid)-carried model can be confirmed at the individual level then in a very substantial way we would be confirmed as material-only creatures. In particular, can behavioral genetics and personal genomics confirm their DNA-based presumptions? During the last decade enormous efforts have been made to find the DNA origins for a number of health and behavioral tendencies. These efforts have been an "absolutely beyond belief" failure and it is here that the scientific vision faces its biggest challenge. The common premodern reincarnation understanding, on the other hand, fits well on a number of specific conundrums and offers a broad coherence across this unfolding missing heritability mystery. For people trying to make sense of a religious perspective or simply questioning materialism, you should be looking at the missing heritability problem.

The spillover of the terrorist activities of Boko Haram, a Nigerian jihadi group, into Cameroon’s northern region has resulted in security challenges and humanitarian activity opportunities for Christian churches. The insurgents have attacked and destroyed churches, abducted Christians, worsened Muslim-Christian relations, and caused a humanitarian crisis. Aggregately, these ensuing phenomena have adversely affected Christian churches in this region, triggering an aura of responses: coping strategies, humanitarian work among refugees, and inter-faith dialogue. These responses are predicated on Christianity’s potential as a resource for peace, compassion, and love. In this study we emphasize the role of Christian churches in dealing with the Boko Haram insurgency. It opens up with a contextualization of Boko Haram in Cameroon’s north. This is followed by an examination of the brutality meted out on Christians and church property. The final section is an examination of the spiritual, humanitarian and relief services provided by Christian churches. The paper argues that although Christian churches have suffered at the hands of Boko Haram insurgents, they have engaged in various beneficial responses underpinned by the Christian values of peace and love.

This paper proposes a new approach to investigation into the aesthetics. Specifically, it argues that it is possible to explain the aesthetic and its underlying dynamic relations with axiomatic structure (the octahedral axiom derived category) based on contemporary mathematics – namely, category theory – and through this argument suggests the possibility for discussion about the mathematical structure of the aesthetic. If there was a way to describe the structure of aesthetics with the language of mathematical structures and mathematical axioms – a language completely devoid of arbitrariness – then we would make possible a synthetical argument about the essential human activity of “the aesthetics”, and we would also gain a new method and viewpoint on the philosophy and meaning of the act of creating a work of art and artistic activities. This paper presents one hypothesis as a first step in constructing the science of dynamic generative aesthetics based on axiomatic functionalism, which is in turn based on a new interdisciplinary investigation into the functional structure of aesthetics.

Carol Winkelmann, in her book ‘The Language of Battered Women’ describes not only the fact that domestic abuse is almost a daily occurrence in the lives of many women but that the language of religion and faith is often used by women in attempts to explain, understand and cope with such abuse . While religious belief and domestic violence may seem contradictory in terms of religious values of faith, virtue and love, research demonstrates that domestic violence in religious families and amidst religious congregations is prevalent. In fact, religious beliefs and practices are often embedded in cultural contexts and thus perpetuate patriarchal notions of dominance, power and submission. Abused Christian women, for example, are more likely to seek help from (male) ministers and others in positions of authority in their local church communities and are equally more likely to remain in or return to unsafe relationships, citing their religious beliefs to support their avoidance of ‘family break-ups’ because of abuse. What, then, is the response of ministers and church authorities to domestic abuse in their congregations? Despite recent calls for the training of pastors and other religious leaders in an understanding of domestic violence and in the recognition of appropriate, helpful responses, the language of some Christian churches can be seen to foster notions of submission so that women and pastors alike can appear confused concerning the experience of abuse. Religious congregations, while acting in love to help the poor and needy, for example, often fail to recognise domestic abuse amongst their own members and, indeed, such a topic can remain taboo in some church communities. Women, in turning to their pastors or other Christian leaders for help, can be silenced by the language of the religion itself, so that the role of wives and mothers may be seen to be submissive and the ‘keeper of the home’; to leave an abusive relationship may thus ‘break-up’ a home and imply failure of the woman to understand her role and fulfil her ‘maternal vocation’. On the other hand, religious beliefs offer victims of domestic violence both hope and comfort. Religious practices, such as prayer, liturgies and corporal (physical) works of mercy, can provide solace and practical assistance for women who suffer abuse. Domestic violence in religious congregations can be addressed within the context of the faith itself, with an emphasis on love and respect, helping women to understand their dignity with avenues of help so that the women can remove themselves and their children from abusive relationships, and the religious congregation and its leaders can call the partners to accountability. This paper seeks to outline a picture of domestic violence in religious congregations, specifically Christian church communities, by drawing on current research in the Western world. It then describes the language of some religious congregations that perpetuates domestic violence, with emphasis on contemporary studies in religious belief and domestic abuse. Finally, the paper makes some suggestions on how religious belief and practice can, in contrast to perpetuating abuse through norms, serve to assist women as victims of domestic violence, and how the connections between domestic violence and religious language or belief can be severed.

In the second half of the 19th century new methods for quarrying and processing natural stone are developed. In the Nordic countries Sweden, Norway and Finland this technological pro­gress goes hand in hand with a systematic geological mapping and large-scale exploitation of natural stone deposits. As a result, new constructions are developed—changing the building practice in these countries. With the end of historicism a new architecture arises that particularly in Norway and Finland acquires a national-romantic character. This paper examines the interaction between geological exploration, commercial development, technical inventions and the development of a national-romantic architecture.

This paper introduces an ecological approach to quantifying diversity in musical compositions. The approach considers notations with distinct pitches and duration as equivalents of species in ecosystems, measures within a composition as equivalents of ecosystems, and the sum of measures (i.e., the entire composition) as a landscape in which ecosystems are embedded. Structural diversity can be calculated at the level of measures (“alpha diversity”) and the entire composition (“gamma diversity”). An additional metric can be derived that quantifies the structural differentiation between measures in a composition (“beta diversity”). We demonstrate the suitability of the approach in music using specifically composed examples and real songs that vary in complexity. We discuss the potential of the approach with selected examples from a potentially ample spectrum of applications within musicology research. The method seems particularly suitability for hypothesis testing to objectively identify many of the intricate phenomena in music. Because the approach extracts information present in the compositions – it lets the songs tell their structure – it can complement more complex modeling approaches used by music scholars. Combined such approaches provide opportunities for interdisciplinary research. They can help to fill knowledge gaps, stimulate further research and increase our understanding of music.

One purported benefit of technology is that it gives humans greater control over how they live their lives. Various technologies are used to protect humans from what are perceived to be the capricious whims of indifferent natural forces. Additionally, technology is used to create circumstances and opportunities that are believed to be preferable because they are more subject to human control. In large measure, the lives of late moderns are effectively constructed and asserted as artifacts of what they will themselves to be. This control is seen prominently at the beginning and end of life. Technology is employed to overcome infertility, prevent illness, disability, and undesirable traits, to select desirable traits and increasingly enhance them. At the end of life, late moderns have a far greater range of options at their disposal than past generations: they can choose to delay death, control pain, or end their lives at the time and with the means of their choosing. The greater control that technology offers helps humans to survive and even flourish, but it comes at a price. One such cost is that it tends to reduce humans to being little more than a will confined within a body. The body is thereby effectively perceived to be an impediment to the will that should be overcome. Is this troubling? Yes. I argue that the purported control technology offers often serves as a distraction or blind spot that may prevent humans from understanding and consenting to their good. In making this argument I draw upon the Christian doctrine of the incarnation as a way of disclosing the creaturely good of finitude against which the will should conform rather than attempting to overcome. I also draw upon Iris Murdoch’s and Simone Weil’s concept of “unselfing” as a way of conforming the will with this good. I revisit issues related to the beginning and end of life to draw-out some of the implications of my argument.

1) Background: Bipolar or manic-depressive disorder is a malign mental disease that frequently faces social stigma. Educational and thinking models are needed to increase people’s awareness and understanding of the disorder. The arts have potential to achieve this goal. 2) Methods: This paper builds on the recent use of heavy metal music as a thinking and education model. It emphasizes the artistic component of heavy metal and its potential to characterize the symptomatology during the episodes of (hypo)mania and depression and the recurrence of these episodes. Heavy metal music has diversified into subgenres that become allegorical to both the symptoms of episodes and the recurrence of bipolar cycles. 3) Results: Examples of songs are given that mirror distinct facets of the disorder. 4) Conclusion: Although the links drawn between art (music) and science (psychiatry) are inherently subjective, such connections might be used to trigger a learning process, facilitate judgment and decision-making, and induce affective reactions and memory formation in the listener. The approach may facilitate collaborative efforts and serve healthcare professionals and educators as a communication tool to aid the public’s comprehension of the disease and an associated social paradox: On one hand, bipolar disorder incurs substantial costs to society. On the other hand, it benefits from the creative artistic and scientific endeavors of bipolar individuals from which cultural and political gains may ensue.

This Special Issue of Humanities comes at a time when the viability of the humanities are challenged on numerous fronts. On the one hand, the humanities face material threats as the politics of austerity continues throughout Europe and the United States, diminishing public support and making profit margin and “job creation” the primary measure of value or the basis of state university funding decisions. On the other, the humanities face conceptual, theoretical and ethical challenges, as the emergence of post-racial and post-humanist discourses signal what Foucault called “a change in the fundamental arrangements of knowledge.” The defining boundaries of constructs such as “race” and “human” have been radically called into question, challenging us to rethink the classificatory systems that found hierarchical relationships between, for example, the “fully human” and sub-human or non-human others. Despite dominant nations’ professed commitment to a universal human rights paradigm, racialized identities are still often the targets of disenfranchisement and dehumanization, while the exploitation and destruction of the natural world continues in the name of “progress” and profits.

In this paper it is examined how, if at all, logical laws can be normative for human reasoning, wherein the notion of normativity is analysed with respect to approaches to logic given in works of Aristotle, Descartes, Kant, Frege and Wittgenstein. During the ancient and medieval period, logic was being considered in terms of discourse and dialogical practice, but since Descartes and especially Kant it has been treated as a system of laws with which the process of individual human reasoning has been compared. Therefore, normativity can be investigated in private sphere (for thinking and reasoning) and in public sphere (for dialogic practices in a community). Wittgenstein discussed both aspects of normativity: in Tractatus, a focus is on laws of logic that are primarily normative for the state of affairs in the world, while in Philosophical Investigations an emphasis is on a social aspect of normativity (which is closer to Aristotle’s view), which is derived from adopted rules that have been applied in a certain community. Taken that way, logic is certainly normative in the public sphere, but the more difficult issue is whether logic is normative for thinking, regarding to the difference between the logical laws and those of thought.