Intent Mining for the Good, Bad, and Ugly Use of Social Web: Concepts, Methods, and Challenges

2018 ◽  
pp. 3-18 ◽  
Author(s):  
Hemant Purohit ◽  
Rahul Pandey
Keyword(s):  
Social Web ◽  
Intent Mining

Das Social Web im Kontext der Entwicklungsaufgaben junger Menschen

MedienJournal ◽  
2017 ◽  
Vol 34 (4) ◽  
Author(s):  
Ingrid Paus-Hasebrink
Keyword(s):  
Social Web

SWQL: A new domain-specific language for mining the social Web

2021 ◽  
pp. 102642
Author(s):  
Xiomarah Guzmán-Guzmán ◽  
Edward Rolando Núñez-Valdez ◽  
Raysa Vásquez-Reynoso ◽  
Angel Asencio ◽  
Vicente García-Díaz
Keyword(s):  
Domain Specific Language ◽  
Social Web ◽  
Specific Language ◽  
Domain Specific ◽  
The Social

Fighting Spam on Social Web Sites: A Survey of Approaches and Future Challenges

2007 ◽  
Vol 11 (6) ◽  
pp. 36-45 ◽  
Author(s):  
Paul Heymann ◽  
Georgia Koutrika ◽  
Hector Garcia-Molina
Keyword(s):  
Web Sites ◽  
Social Web ◽  
Future Challenges

Commitments to Regulate Social Web Services Operation

2014 ◽  
Vol 7 (2) ◽  
pp. 154-167 ◽  
Author(s):  
Zakaria Maamar ◽  
Noura Faci ◽  
Khouloud Boukadi ◽  
Quan Z. Sheng ◽  
Lina Yao
Keyword(s):  
Web Services ◽  
Social Web

Harnessing the power of the oh-so-social web

2010 ◽  
Vol 38 (3) ◽  
pp. 8-15 ◽  
Author(s):  
Josh Bernoff ◽  
Charlene Li
Keyword(s):  
Social Web

Confucianism and Intergenerational Ethics

2021 ◽  
Author(s):  
Marion Hourdequin ◽  
David B. Wong
Keyword(s):  
Point Of View ◽  
Future Generations ◽  
Social Web ◽  
Moral Exemplars ◽  
Central Values ◽  
Relational Perspective ◽  
Parents And Children ◽  
The World ◽  
Intergenerational Ethics ◽  
Ethical Relations

This chapter explains how early Confucianism can ground a distinctly relational perspective on intergenerational ethics. The Analects of Confucius foregrounds intergenerational relations by rooting ethics in relationships between parents and children and presenting as moral exemplars sage-kings from generations ago. From a Confucian point of view, persons are understood as persons-in-relation, embedded in networks of connection across space and time. Self-cultivation thus involves taking one’s place in a community where one’s own identity and welfare are deeply bound to those of others. In this view, gratitude and reciprocity emerge as central values. A Confucian understanding of gratitude and reciprocity involves not only dyadic relations but broader connections within a temporally extended social web. Thus, Confucian reciprocity might involve honoring one’s parents by nurturing one’s own children in turn or expressing gratitude for what past generations have provided by ensuring that future generations can flourish. Genuine ethical relations between current and future generations reflect care and concern for ongoing human communities; for the triad of heaven, earth, and humanity; and for realization of the Dao in the world.

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