scholarly journals Korean roleplayer dan dampaknya terhadap kepribadian di dunia nyata (studi kasus pada remaja)

2019 ◽  
Author(s):  
Dewi Hapsari

K-pop culture in Indonesia has mushroomed among teenagers and of course it makes teenagers want to be able to communicate more closely with their idols. The role of the fans was shown through several things one of which is by playing roleplayer on Twitter. The purpose of this study is that through roleplayers fans can represent their idols according to what they expect in their daily lives through social media twitter. This study uses a qualitative method by observing case studies that examine the virtual world of roleplayers, the results of this study are fans doing roleplaying activities to fulfill the fanaticism of the idol to fulfill his desire to represent themselves and create a new virtual identity in cyberspace. The result is unwittingly this rolepayer activity also changes the personality of the culprit in the real world created by his imagination because of playing roleplayer too often, but on the other hand this roleplayer game also brings a positive impact on the culprit. with this article it is hoped that roleplayer can be more careful in representing themselves as other people in cyberspace because it will affect their personalities in the real world.

2019 ◽  
Author(s):  
Dewi Hapsari

K-pop culture in Indonesia has mushroomed among teenagers and of course it makes teenagers want to be able to communicate more closely with their idols. The role of the fans was shown through several things one of which is by playing roleplayer on Twitter. The purpose of this study is that through roleplayers fans can represent their idols according to what they expect in their daily lives through social media twitter. This study uses a qualitative method by observing case studies that examine the virtual world of roleplayers, the results of this study are fans doing roleplaying activities to fulfill the fanaticism of the idol to fulfill his desire to represent themselves and create a new virtual identity in cyberspace. The result is unwittingly this rolepayer activity also changes the personality of the culprit in the real world created by his imagination because of playing roleplayer too often, but on the other hand this roleplayer game also brings a positive impact on the culprit. with this article it is hoped that roleplayer can be more careful in representing themselves as other people in cyberspace because it will affect their personalities in the real world.


Author(s):  
BARTOLOMIEJ SKOWRON ◽  

From an ontological point of view, virtuality is generally considered a simulation: i.e. not a case of true being, and never more than an illusory copy, referring in each instance to its real original. It is treated as something imagined — and, phenomenologically speaking, as an intentional object. It is also often characterized as fictive. On the other hand, the virtual world itself is extremely rich, and thanks to new technologies is growing with unbelievable speed, so that it now influences the real world in quite unexpected ways. Thus, it is also sometimes considered real. In this paper, against those who would regard virtuality as fictional or as real, I claim that the virtual world straddles the boundary between these two ways of existence: that it becomes real. I appeal to Roman Ingarden’s existential ontology to show that virtual objects become existentially autonomous, and so can be attributed a form of actuality and causal efficaciousness. I conclude that the existential autonomy and actuality of virtual objects makes them count as real objects, but also means that they undergo a change in their mode of existence.


Hawwa ◽  
2015 ◽  
Vol 13 (3) ◽  
pp. 344-362
Author(s):  
Katarzyna Górak-Sosnowska

The article aims to explore and analyze online activity of Polish female converts to Islam, especially, on forums. Since the number of Muslims in Poland is marginal, Internet forums provide the converts with a sense of a virtual Polish umma as well as information about Islam. At the same time, most of these forums are closed or hidden from the outside world and often only accessible through a network of contacts from the real world. In other words, forum members know each other in person. That is why ideological divisions (mostly between Salafīs and more liberal Muslimas) are visible also in the virtual world. This makes many converts unambiguous when it comes to their sense of belonging to the virtual umma: on one side, the virtual umma is their link to other Muslims but, on the other side, they feel misunderstood or even excluded due to the ideological differences within it.


1973 ◽  
Vol 20 (1) ◽  
pp. 5-9
Author(s):  
George F. Green

Mature students of mathematics can readily cope with new and abstract terms if precise definitions of the terms are provided. For such students, neither the new term nor its definition needs to have any obvious connection with the real world. Most young children, on the other hand, require relatively clear associations between abstract terms and physical reality. Making these associations is the role of pedagogical models. The word model has many meanings in mathematics and elsewhere, but it is used here simply to mean an assignment of meaning to an abstraction, in familiar—frequently physical—terms. The child's model, then, is somewhat analogous to the mathematician's definition.


2019 ◽  
Vol 4 (2) ◽  
pp. 183
Author(s):  
Ahmad Hidayatullah

<p>The rapid development of technology implies inclusiveness in da'wah not only in real terms in the real world, but also in the virtual world. Some things that become considerations of the da'wah inclusiveness need to be applied, including the growth of radicalism through social media, then in 2015 a funny social media account @NUgaris emerged that intensely and consistently helped to color the virtual world. This type of research is qualitative with a case study approach. The authors explore the implementation of preaching inclusiveness through social media carried out by the above account. The results of the study show that there are three forms of the application of the inclusiveness of the @NUgarislucu account, namely: inclusiveness in doing da’wah to the internal citizens of NU (Nahdhiyin); inclusiveness in da'wah to internal Muslims who differ in manhaj (across mass organizations) in Indonesia; inclusiveness in da'wah to external Muslims, namely to other religions in Indonesia. The three forms of missionary inclusiveness are carried out through dialogue and humor.</p>


2021 ◽  
Vol 122 ◽  
pp. 423-436
Author(s):  
Jennifer Brannon Barhorst ◽  
Graeme McLean ◽  
Esta Shah ◽  
Rhonda Mack

1991 ◽  
Vol 26 (4) ◽  
pp. 480-499 ◽  
Author(s):  
Miriam L. Campanella

REGIONALISM AS A THEORY EVADES CONSISTENT assessment. Attempts to build a grand theory, such as those undertaken by Ernst Haas and Philippe Schmitter, or more recently in more parsimonious style as in consocational elites analysis or the international regimes theory, have not fully succeeded. One can even speak of a neglect of regionalism as a subject of academic study. Yet, on the other hand, a new wave regionalization is apparent in the real world, and despite decades of abandonment of integration projects, an interest in regionalism is growing.


2020 ◽  
Vol 7 (2) ◽  
pp. 657-671
Author(s):  
Sisila Fitriany Damanik ◽  
Mulyadi Mulyadi

This paper aims to analyse Indonesian humorous status in social media by applying the Script Semantic Theory of Humour (SSTH) and the parameters called Knowledge Resources (KRs) of the General Theory of Verbal Humour (GTVH). It is conducted by applying a qualitative method since the purpose of this study is primarily to describe and to establish the variation in a situation, phenomenon, problem, or event without quantifying them. The data is taken from Facebook, Twitter, and WhatsApp account followed by the first writer of this study for eight months. There are 17 statuses to be analysed, in which, seven statuses consist of 21 phrases analysed by applying SSTH theory, while the other 10 statuses consist of 14 phrases as set-up stages, 18 phrases, and three pictures as punchline stages analysed by applying GTVH theory. From the data being displayed, regarding the Superiority theory, it is found that people generally laugh because of other people’s misfortunes, and it emphasizes one’s superiority to the shortcomings of others. The people will laugh at individuals who are inferior or ugly, because they feel happy, and feel superior to them. Based on Release/Relief theory, humorous status also stems from regenerating something painful into something light-hearted. It is an indication of the misfortunate aspects of life. From the Incongruity theory, it is found that humour appears when there is an oddity between the concepts prepared in certain situations and the real events that are thought to be related to the concept. The paper further elaborates the findings and discuss them in detail.


Author(s):  
Tom A. Garner

Through the theoretical frameworks of sonic virtuality and embodied cognition, Tom Garner considers the role of imagination in the context of sound in actualizing the virtual worlds of digital games. In a chapter that takes in Spinoza, Hume, Kant, and Deleuze, Garner uses this consideration of imagination as the foundation to explore world-building in digital games—where the player is a significant agent in constructing a viable world in which to be present—concluding that sound, when allied to imagination, has a major role in world-blurring, Garner’s term for the convergence, and inability to distinguish, between the real physical world and the “other-real” virtual world.


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