Reflections on Narrative of Contemporary Western Landscape Space

2012 ◽  
Vol 446-449 ◽  
pp. 975-978
Author(s):  
Tian Yi Qiu ◽  
Song Fu Liu
Keyword(s):  
Aesthetic Experience ◽  
Landscape Design ◽  
Design Methods ◽  
Main Body ◽  
Self Awareness ◽  
Human Beings ◽  
Spatial Order ◽  
Narrative Space ◽  
Space Design ◽  
Western Landscape

The current landscape space design ignored the existence of self-awareness and demonstration of Human Beings, meanwhile it also make human beings being dominated constantly. This thesis combined narrative, space, plot and other theories which related with the theory of landscape design explored the design methods which make the landscape views more appealing and space-create strategies which take narrative as spatial clues from the angel of main body in creation and started by aesthetic experience and behaviors of Human Beings, it also reflect harmonious spatial order between Views and Human Beings.

Pop-Up Planning

2018 ◽  
Author(s):  
Gordon C.C. Douglas
Keyword(s):  
Public Space ◽  
Aesthetic Experience ◽  
Public Spaces ◽  
Economic Benefits ◽  
Cultural Value ◽  
Space Design ◽  
Creative Placemaking ◽  
Tactical Urbanism ◽  
Social Environmental ◽  
Public Space Design

Chapter 6 looks at the world of official urban planning and placemaking, providing different perspectives on its relationship to DIY urbanism. Through the voices of professional planners, the chapter explores their conflicted opinions on DIY approaches: criticizing their informality and emphasizing the importance of regulations and accountability for everything from basic functionality to social equity, yet sympathetic to do-it-yourselfers’ frustrations and often excited to adopt their tactics, harness their energy, and exploit their cultural value. The chapter then describes how some DIY projects have found pathways to formal adoption and inspired popular “tactical urbanism” and “creative placemaking” approaches to public space design. Many such interventions can result in innovative public spaces with social, environmental, and economic benefits. But the reproduction of an aesthetic experience selectively inspired by a hip grassroots trend and combined with “creative class” values can mark the resulting spaces themselves as elite and exclusionary.

Questions about Aesthetic Experience

Projections ◽  
2018 ◽  
Vol 12 (2) ◽  
pp. 71-75
Author(s):  
Paisley Livingston
Keyword(s):  
Aesthetic Experience ◽  
Self Awareness ◽  
Third Culture ◽  
Aesthetic Experiences ◽  
The Third

These brief comments raise some questions about Murray Smith’s remarks, in his new volume Film, Art, and the Third Culture: A Naturalized Aesthetics of Film, on the nature of aesthetic experience. My questions concern how we might best draw a viable distinction between aesthetic and non-aesthetic experiences and focus in particular on possible links between self-awareness and aesthetic experiences. In sum, I agree with Smith in holding that we should not give up on the notion of aesthetic experience, even though aestheticians continue to disagree regarding even the most basic questions pertaining to its nature.

scholarly journals Zwierzę w filozofii moralności

2004 ◽  
Vol 2 (1) ◽  
pp. 243-268
Author(s):  
Wiesław Dyk
Keyword(s):  
Nervous System ◽  
Animal Welfare ◽  
Evolutionary Psychology ◽  
The Other ◽  
Roman Law ◽  
Self Awareness ◽  
Human Beings ◽  
Ecological Ethics ◽  
Moral Dimension ◽  
The One

The discussion about the rights of animals is always up-to-date. The dichotomy division into philoanimalists and philohominists, although reasonable, is not satisfactory to everyone. It is too strongly associated with the division into people and things in Roman law. To avoid this association in the context of biocentric trends in ecological ethics, accomplishments of evolutionary psychology and the concept of animal welfare, it is suggested that a third moral dimension dealing with creatures with highly developed nervous system be introduced between moral objectivity of creatures with high perception and moral subjectivity of people - creatures characterized by self-awareness and reflexive awareness. Human beings on the one hand are responsible for recognizing their rights given by nature and on the other hand, they are obliged to create a law to protect themselves.

scholarly journals Desain Pendidikan Pembebasan Bagi Anak Berkebutuhan Khusus sebagai Jalan Humanisasi

2019 ◽  
Vol 2 (1) ◽  
pp. 49
Author(s):  
Lourine Sience Joseph
Keyword(s):  
Special Needs ◽  
Educational Innovation ◽  
Children With Special Needs ◽  
Self Awareness ◽  
Human Being ◽  
Human Beings ◽  
Interesting Phenomenon ◽  
Liberation Education ◽  
Education Innovation ◽  
Descriptive Approach

Issues of Liberation Education for children with special needs (Heward), (Wiyani 2014: 2) become a n interesting phenomenon that requires educational innovation. the philosophy of ABK education innovation is liberation both physically and psychologically, as human beings. Bandhie Delphie (2012: 2) revealed that children with special needs have their own learning characteristics and specificities. Likewise, children with special needs at the Leleani PLB school and Pelita Kasih Ambon. They need a pattern of liberation education as a way of humanization. The purpose of this paper is to design liberation education to find patterns of education that free children with special needs. The implication is that every child will accept his existence as a free human being, an independent human being, especially a humanist person. The method used to collect and analyze problems based on research data is qualitative with a descriptive approach whose results are dialogue and communication with love and affection. Apart from that consientization (Freire, 1984: 41) self as a human being. The conclusion of liberation education through dialogue and communication in love and affection and the effort to build self-awareness of children with special needs is the design of liberation education for children with special needs as a way to discover the human nature of themselves as human beings. 

scholarly journals Research on Theme Park’s Space Design Based on Cognitive Map Theory: Take Taiji Lake Kung Fu City Theme Park of Wudang Mountains in Hubei as an Example

2018 ◽  
Vol 227 ◽  
pp. 03008
Author(s):  
Han Zang ◽  
Yong-gang An ◽  
Xiaolin Pang
Keyword(s):  
Landscape Design ◽  
Cognitive Map ◽  
Theme Park ◽  
City Image ◽  
Kung Fu ◽  
Park Planning ◽  
Space Design ◽  
Surrounding Environment ◽  
Five Elements ◽  
Effective Design

Under the background of the rise of the national theme park, the design connotation of the theme park, the scientific planning of landscape design and the design of the surrounding environment make the theme park more suitable for the aesthetics of tourists, enhance the satisfaction of tourists, and then improve the theme park. Overall quality. Taking Taiji Lake Kung Fu city theme park of Wudang Mountains in Hubei Province as an example, combined with the important influence of cognitive map theory on park planning, this paper analyzes the design of the Taiji Lake Kungfu City theme park through the five elements of the cognitive map city image, and the Kung Fu City theme park. The construction proposes targeted recommendations and effective design.

scholarly journals The Vulnerable (Post) Modern Self and the “Greening” of Spiritual Personhood through Life in the Spirit

Religions ◽  
2020 ◽  
Vol 11 (4) ◽  
pp. 194
Author(s):  
Mary Frohlich
Keyword(s):  
Human Existence ◽  
The Self ◽  
The Other ◽  
Self Awareness ◽  
Human Beings ◽  
Construction Of Identity ◽  
Christian Perspective ◽  
Identity Based ◽  
Social Esteem ◽  
Life On Earth

In the period now being called the Anthropocene, the fatal vulnerabilities of the modern way of constructing selfhood are becoming ever more evident. Joanna Macy, who writes from a Buddhist perspective, has argued for the need to “green” the self by rediscovering its participation in ecological and cosmic networks. From a Christian perspective, I would articulate this in terms of an imperative to rediscover our spiritual personhood as radical communion in both God and cosmos. In this paper, “self” refers to an ever-restless process of construction of identity based in self-awareness and aimed at maintaining one’s integrity, coherence, and social esteem. I use the term “person,” on the other hand, to refer to a relational center that exists to be in communion with other persons. How—within the conditions of the dawning Anthropocene—can the tension between these two essential aspects of human existence be opened up in a way that can more effectively protect human and other life on Earth? This would require, it seems, harnessing both the self-protective and the self-giving potentials of human beings. The proposed path is to give ourselves over into the rhythms of the Spirit, being breathed in to selfless personal communion and out to co-creation of our refreshed selfhood.

Plato's Critique of Hedonism in the Philebus

2008 ◽  
Vol 102 (1) ◽  
pp. 141-151 ◽  
Author(s):  
ROBERT C. BARTLETT
Keyword(s):  
Political Philosophy ◽  
The Self ◽  
Self Awareness ◽  
Human Beings ◽  
Precise Nature ◽  
Crucial Question ◽  
Human Good ◽  
Self Knowledge

No one can claim to have thought seriously about the question “How ought I to live?”, the guiding question of political philosophy, without having confronted the powerful answer to it supplied by hedonism. In thinking about hedonism today, we may begin from that thinker who was both very important to and early in its history: Plato. Of the dialogs that have come down to us as Plato's, only the Philebus takes as its direct aim the examination of pleasure's claim to be the human good. The Philebus culminates in the suggestions that the need for self-awareness or self-knowledge may finally be more fundamental to all human beings (and hence to hedonists) than is even the desire for pleasure, and that the experience of at least some pleasures constitutes a great obstacle to precisely the self-knowledge we seek. The Philebus is important today not only because it contains a searching analysis of hedonism but also because it compels us to raise the crucial question of the precise nature of “the good” with which we are justly most concerned—our own or that of others—a question whose centrality to self-knowledge we are in danger of forgetting.

From Pattern to Significance — On the Conversion of Experience Modes of Contemporary Western Landscape

2012 ◽  
Vol 174-177 ◽  
pp. 2541-2544
Author(s):  
Bing Chang ◽  
Song Fu Liu
Keyword(s):  
Visual Experience ◽  
Aesthetic Experience ◽  
Landscape Theory ◽  
Modern Cities ◽  
Inner World ◽  
Western Landscape

As an important carrier of culture, landscape has been given a more profound meaning. People are no longer satisfied by the direct visual experience of landscapes, but pay more attention to the observation and care of its inner world. This kind of conversion lends to the change of aesthetic experience of people directly. This paper re-examines the development of landscape theory from the view of aesthetic “experience” according to the historic study of the development of contemporary Western landscape, and providing the useful suggestions for the modern cities’ landscapes design of China.

“Seeing the World with Fresh Eyes”

2017 ◽  
Vol 21 (1-2) ◽  
pp. 150-175
Author(s):  
David Seamon
Keyword(s):  
Aesthetic Experience ◽  
Emotional Engagement ◽  
Human Beings ◽  
Natural Attitude ◽  
Aesthetic Experiences ◽  
The World ◽  
Artistic Work ◽  
British Philosopher ◽  
Phenomenological Language

In this article, I draw on Gurdjieff’s philosophy to initiate a phenomenology of aesthetic experience, which I define as any intense emotional engagement that one feels in encountering or creating an artistic work, whether a painting, poem, song, dance, sculpture, or something else. To consider how aesthetic experience might be understood in a Gurdjieffian framework, I begin with an overview of phenomenology, emphasizing the phenomenological concepts of lifeworld and natural attitude, about which Gurdjieff said much, though not using phenomenological language. I then discuss Gurdjieff’s “psychology of human beings” as it might be interpreted phenomenologically, emphasizing three major claims: first, that, human beings are “asleep”; second, that they are “machines”; and, third, that they are “three-centered beings.” I draw on the last claim—human “three-centeredness”—to highlight how aesthetic experiences might be interpreted via Gurdjieff’s philosophy. Drawing on accounts from British philosopher and Gurdjieff associate J. G. Bennett, I end by considering how a Gurdjieffian perspective understands the role of the artistic work in contributing to aesthetic experience.

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