scholarly journals Mitos Kecantikan (Ketegangan Citra Perempuan di Bawah Budaya Televisi)

2019 ◽  
Vol 3 (1) ◽  
pp. 13
Author(s):  
Mardian Sulistyati

<p><em>The competition of the television industry in Indonesia creates open spaces for the image of women with the aesthetic standards they create.  Television now is no longer just a medium of entertainment but as an ideal female image construction. Beautiful rules are no longer focused on women-only programs but have penetrated the entertainment, religious, reportage, politics, sports, economy, and crime segments. This research is to answer the problem of women's image presented on television, the influence and response are generated; also, the strategies in managing their identity. Applicatively, this research applies the Identity Management Theory pioneered by William R. Cupach and Tadasu Todd Imahori. This theory is used to dismantle the process of identity formed, maintained, and changed in a relationship. This study found several keywords that formulated the concept of managing women's self-identity. These keywords are: force dead/stiff, cornered/alienated; dilemma; and unstable for the context of cultural conflict, and approach; adjustments; and rejuvenation for the completion phase.</em></p>

2019 ◽  
Vol 8 (4) ◽  
pp. 9336-9341

Urbanization which is one of the major problems in this century, has resulted in many environmental problems such as increased number of concrete buildings thereby reducing the requirement of open spaces in and around. Even though urbanization has reduced the green areas of the city, it has provided a platform for the development of the vertical gardening. The vertical gardens are gardens that covers building facades walls using various plant species. The vertical gardens not only increase urban green areas but also have some functions such as sound and heat isolation, energy productivity, air quality improvement, heat island reduction, aesthetics, and positive contribution to human psychology. However, factors such as constant maintenance difficulties, high cost, lack of knowledge and consciousness in vertical gardens are preparing for the aesthetic purposes and preventing the spread of applications. The research aims at exploring various factors that affect the implementation of vertical gardens according to Indian conditions in warm and humid climate for a low rise building and also analyses about the different systems and typology of vertical gardens. The intent of the paper is to determine different strategies that could be adopted to implement vertical landscaping in Indian context exploring its feasibility of implementation.


2004 ◽  
Vol 18 (1-2) ◽  
pp. 161-177
Author(s):  
Sharon G. Feldman

The relationship between place and stage, and between landscape and theatre, can be enormously revealing in terms of a playwright’s sense of self, identity, and culture. During the decades of the 1980s and 1990s, a paradoxical phenomenon occurred whereby the city of Barcelona —or Catalunya, for that matter— as an image, notion, rhetorical figure, or poetic trope seemed to have all but vanished from the contemporary Catalan stage (specifically, from the realm of text-based drama). In the new millennium, however, Barcelona is gradually becoming visible on the stage once again. The three contemporary playwrights examined here —Josep Maria Benet i Jornet, Llüisa Cunillé, and Sergi Belbel— have all displayed an awareness of the aesthetic and political implications of a dialectic of visibility and invisibility, appearance and disappearance.


2021 ◽  
Author(s):  
ANBANG DAI

Architects should consider the aesthetic experience of potential users when designingarchitectures. Previous studies have shown that subjective aesthetic judgment ofarchitectures is influenced by Structure features, and Western observers preferstructures that have curvilinear contours, high ceilings, and open spaces. The commonbuilding styles, however, vary across cultures, and may potentially influence observer'saesthetic preference. It remains unclear whether the preference for contours, ceilingheight, and openness is universal or culture dependent. To investigate this issue, thisstudy analyzes the aesthetic judgment of Chinese observers, and the results demonstratethat Chinese observers also prefer high ceilings and open spaces, similar to previousresults based on Western observers. Preference for curvilinear contours is also observedbut strongly interacts with ceiling height and openness. Post hoc analysis reveals thatChinese observers prefer curvilinear contours only when the ceiling is low and the spaceis closed. In sum, these results suggest that preferences for high ceilings and openspaces are observed in both Western cultures and in the Chinese culture. Thepreference for curvilinear contours, however, is less reliable in the Chinese culture.


2007 ◽  
Vol 12 (1) ◽  
pp. 25-33 ◽  
Author(s):  
John Young

AbstractThe capacity for electroacoustic music to project and manipulate sonic images is now acknowledged as a cornerstone of the medium's aesthetic potential. The notion of imagery may be used in a range of ways, reflecting electroacoustic music's potential to present sound ‘documents’ re-contextualised from real-world experience, as well as to project more abstract entities in which the concept of an image may give coherent form to fantastical constructs, frequently driven by the transforming and distortive effects of signal processing. This paper investigates the practical application of these distinctions in electroacoustic music, largely through reflective discussion of the author's own working methods, and evaluates ways in which the aesthetic effects of signal processing can influence the nature and construction of sound images. Within this, Denis Smalley's concept of the indicative field is used as a conceptual tool for the characterisation and analysis of the affective dimensions of sound image construction and manipulation.


Author(s):  
Tu Wei-Ming

Chinese philosophy may be viewed as disciplined reflections on the insights of self-cultivation. Etienne Balazs asserted that all Chinese philosophy is social philosophy and that, even if Chinese thinkers dwell upon metaphysical speculation, they will sooner or later return to the practical issues of the world here and now. This concern for the concreteness of the life-world gives the impression that the social dimension of the human condition features so prominently in the Chinese world of thought that the idea of the group takes precedence over conceptions of the individual self. The anthropological studies that contrast the Chinese sense of shame with the Western sense of guilt further enhance the impression that external social approval, rather than internal psychological sanction, defines the moral fabric of Chinese society. The prevalent sociological literature on the mechanism of ‘saving face’ as a key to understanding Chinese interpersonal relationships also stresses the centrality of external conditioning in Chinese ethics. If we follow this line of thinking, it is easy to assume that Chinese philosophers are preoccupied with neither the transcendent referent nor the inner psyche. They are not particularly interested in questions of ultimate reality such as the creator, the origin of the cosmos or the existence of God. Nor are they engrossed in problems of the mind such as consciousness, self-identity or moral choice. Indeed, Chinese philosophy as social philosophy seems exclusively immersed in issues of correct behaviour, familial harmony, political order and world peace. Even strands of thought that emphasize the aesthetic experience of the self are all intimately bound up with the highly ritualized world of human-relatedness. Actually the spirit of spontaneity, as a liberation from social constraints, should be appreciated in terms of a conscious reflection on and critique of society and thus inherently sociological. However, this widely held opinion of Chinese philosophy is seriously flawed. While it offers a common-sense picture of where the strength of Chinese thought lies, it does not address the underlying reasons or the actual processes that define the main trajectory of the Chinese modes of thinking. Wing-tsit Chan suggests a more comprehensive characterization of Chinese philosophy as humanism: ‘not the humanism that denies or slights a Supreme Power, but one that professes the unity of man and Heaven’ (Chan 1963: 3). It is crucial to note that ‘humanism’ so conceived is diametrically opposed to secular humanism as a distinctive feature of the Enlightenment mentality of the modern West. Western humanism emerged as a thorough critique of spiritualism and a radical departure from naturalism, or a sense of affinity with nature; it was the result of secularization. Chinese humanism, on the other hand, tends to incorporate the spiritual and naturalist dimensions in a comprehensive and integrated vision of the nature and function of humanity in the cosmos. The advantage of characterizing Chinese philosophy as humanistic rather than sociological is to open the possibility of allowing aesthetic, religious and metaphysical as well as ethical, historical and political perspectives to shape the contours of the Chinese reflective mind. This synthetic approach better captures the spirit of Chinese thought because it was historical and social change, rather than speculation, which was instrumental in the outgrowth of humanism as a defining characteristic of Chinese philosophy.


2020 ◽  
Vol 13 (1) ◽  
Author(s):  
Muhammad Nur Ichsan ◽  
Prahastiwi Utari ◽  
Ign Agung Satyawan

As a multicultural nation Indonesia has various numbers of ethnicity, language, culture and religion. The diversity sometimes cause dynamics in social life including horizontal conflict which one of the reasons behind it is the difference of identity in terms of religion. Religion issue becomes one sensitive issue for plural society which potentially create ‘disunity’ both in online and the offline spheres. That issue is not separated from the convenience of using social media. The purpose of this research is to portray the reality that really occurs in online and offline spaces related to identity management in multi-religious interaction. What was meant by online space is related to social media literacy, namely observing the dynamics of interaction on religious issues. Whereas in the offline space, this research illustrates the interactions that occur in the management of multi-religious identity in the community of Wiloso hamlet, Girikarto Village, Panggang District, Gunungkidul Regency, Yogyakarta. This research is qualitative with the phenomenology approach, the theory that was used is the identity management theory. The data collection was carried out through observation and in-depth interviews also study of various literature. The result of the research shows that social media has the connection to the emergence of conflict regarding differences in religious identity, especially on political momentum. Whereas in the offline sphere religious harmony can be  established because the differences are not seen as differences but are interpreted as wealth in a plural nation. As a multicultural nation Indonesia has various numbers of ethnicity, language, culture and religion. The diversity sometimes cause dynamics in social life including horizontal conflict which one of the reasons behind it is the difference of identity in terms of religion. Religion issue becomes one sensitive issue for plural society which potentially create ‘disunity’ both in online and the offline spheres. That issue is not separated from the convenience of using social media. The purpose of this research is to portray the reality that really occurs in online and offline spaces related to identity management in multi-religious interaction. What was meant by online space is related to social media literacy, namely observing the dynamics of interaction on religious issues. Whereas in the offline space, this research illustrates the interactions that occur in the management of multi-religious identity in the community of Wiloso hamlet, Girikarto Village, Panggang District, Gunungkidul Regency, Yogyakarta. This research is qualitative with the phenomenology approach, the theory that was used is the identity management theory. The data collection was carried out through observation and in-depth interviews also study of various literature. The result of the research shows that social media has the connection to the emergence of conflict regarding differences in religious identity, especially on political momentum. Whereas in the offline sphere religious harmony can be  established because the differences are not seen as differences but are interpreted as wealth in a plural nation.Keywords: Social Media, Identity Management, Religion


2020 ◽  
Vol 2020 ◽  
pp. 1-11 ◽  
Author(s):  
Bernie Carter ◽  
Alison Rouncefield-Swales ◽  
Lucy Bray ◽  
Lucy Blake ◽  
Stephen Allen ◽  
...  

Inflammatory Bowel Disease (IBD) describes a group of conditions that includes Crohn’s disease and ulcerative colitis. Unlike some chronic conditions, to a greater or lesser extent, IBD is hidden from or invisible to others which enables concealment of the condition, especially when stigma is associated with the condition. Concealment or nondisclosure allows a means of identity management. Disclosure of a chronic condition is not a single event, and it is dependent on many factors. There is little literature that specifically addresses stigma and/or disclosure in relation to children and young people with IBD. An in-depth qualitative study was undertaken, framed by Interpretive Description and using interviews, friendship maps, and photographs within a participatory framework. Public and patient involvement and engagement (PPIE) was undertaken throughout (inception to dissemination) the study. Young people aged 14-25 years with IBD who had participated in the survey phase of the larger study self-selected to participate in interviews that focused broadly on friendship and feelings of social connectedness. Data were analysed using an iterative, interpretive approach. Preliminary themes were developed and these were explored further, and then tentative theoretical connections about friendship were developed. One superordinate theme focused on disclosure. Thirty-one young people (16 males, 15 females, mean age 18.7 years; 24 Crohn’s, 7 colitis) participated in the interviews (of these, five created friendship maps and six utilised photographs). Three discrete, but interlinked, themes were generated, revealing young people’s experiences of disclosure: to tell or not to tell; controlling the flow: the who, when, what, and how of telling; and reactions and responses to telling: anticipated and actual. Decisions about telling friends about having IBD are challenging for many young people. Having control over disclosure is not always possible, and the potential consequences can feel risky. However, most young people had positive experiences of disclosure and gained support from friends and romantic partners. Most young people downplayed the seriousness of their IBD, revealing some facets of their condition, aiming to sustain their self-identity. Only one young person had been given professional support to disclose. Provision of support and opportunities to discuss whether, when, who, and how to tell friends and what the risks and benefits may be is something that could be woven into an ongoing and wider person-centred dialogue between young people and health professionals within routine clinic visits.


1977 ◽  
Vol 5 (4) ◽  
pp. 300-311
Author(s):  
George Teschner

The objective of the article is to examine the phenomenological meaning of the concept of faith in the philosophy of Kierkegaard and consider its psychbological implications. The article begins with a discussion of the aesthetic and ethical modes of existence showing how these are components of religious consciousness. A dialectical resolution of the conflict between aesthetic and moral impulses places the religious consciousness before a possibility which Kierkegaard calls the theological self that is wholly unlike what is known. It is in the context of the discussion of the possibility of this extraordinary self-identity that the attitude of faith and sin are analyzed. The movement toward the possibility which transcends the known is a death and rebirth process which, according to Kierkegaard, man is unable to choose on his own. Here the meaning of Christ is discussed as the bridge between the finite and infinite which replaces the necessity of choice with an acceptance of this extraordinary possibility achieved through a suspension of the standards of the ordinary and familiar. The article ends with a discussion of the role of reason and indirect communication in the dialogue between therapist and patient where the therapist is seeking to communicate a world view that transcends what for the patient is probable and familiar.


2013 ◽  
Vol 357-360 ◽  
pp. 1995-2001
Author(s):  
Ning Yu

With regard to the problems of waterscape design in urban open spaces, this study is conducted from the citizens’ perspectives, questionnaire survey method and action observation method have been adopted to investigate people of different genders, ages, education levels, and occupations to look into their preference for three kinds of waterscape designs such as community parks, commercial squares, and residential areas in urban open spaces. The results indicate that people’s preference for the aesthetic features, forms, and movement patterns of water, and the relationship between humankind and water have direct relation with people’s overall characteristics and visit purposes. The experience design and culture thematic designs of water serve to broaden the appeal of waterscape designs in urban open spaces and to strengthen people’s senses of belonging.


2021 ◽  
Author(s):  
Edward A. Vessel ◽  
Laura Beatriz Borges Bastos Pasqualette ◽  
Cem Uran ◽  
Sara Koldehoff ◽  
Martin Vinck

What determines the aesthetic appeal of artworks? Recent work suggests that aesthetic appeal can to some extent be predicted from a visual artwork’s image features. Yet, a large fraction of variance in aesthetic ratings remains unexplained and may relate to individual preferences. We hypothesized that an artwork’s aesthetic appeal depends strongly on self-relevance. In a first experiment, observers viewed real artworks and rated them for aesthetic appeal and self-relevance. Aesthetic appeal was positively predicted by self-relevance. In a second experiment, we developed a method to create synthetic, self-relevant artworks, by using deep neural networks that transferred the style of exist- ing artworks to photographs. Style transfer was applied to self-relevant photographs which were identified based on autobiographical memories, self-identity, interests, common activities and pref- erences. Self-relevant, synthetic artworks were rated as more aesthetically appealing than matched control images, at a level similar to real artworks. Thus, self-relevance is a key determinant of aesthetic appeal, independent of artistic skill and image features.


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