The Buddhist factor in Oirat legislation

The legislative acts, adopted by the Oirad in the middle of the XVII - the middle of the XVIII centuries, proceeded from the real external and internal political situation, depended on the influence of religious and social conditions. Laws of 1640 should be recognized as the most universally recognized and authoritative ones, since they were supposed to strengthen the relations of the Oirad with the Eastern Mongols, the unity (mutual assistance and interaction) of the Oirad in the conditions of the collapse of their former (Middle) Confederation. But it was precisely the consequences of the disintegration that necessitated the development of new, more local versions of laws, that have been adopted in Jungar (Decrees of Galdan Boshogtu-khan), Qoshut (Mongolian code of Gushi-khan, Basic code of Kukunor chuulgan), and later in Kalmyk (Togtol) khanates. Despite the fact that the Buddhist factor is reflected in pointed legislative acts quite clearly, religion is represented on a larger scale especially in Qoshut ones, which should be explained by the proximity of Tibetan sacred authorities to Qoshut people (Kukunor region) and the role of Qoshut kings (rgyal po). Togtol laws, adopted by the Kalmyk ruler Donduk-Dashi, also supplemented Laws of 1640, and marked the formation of a special community grouped around certain sacred texts.

Extending Goldberg’s bass-ackwards method for delineating hierarchical structural models in individual differences data

Goldberg’s (2006) bass-ackwards approach to elucidating the hierarchical structure of individual differences data has been used widely to improve our understanding of the relationships among constructs of varying levels of granularity. The traditional approach has been to extract a single component on the first level of the hierarchy, two components on the second level, and so on, treating the correlations between the components on adjoining levels akin to path coefficients in a hierarchical structure. This article proposes three modifications to the current approach with a particular focus on examining associations among all levels of the hierarchy: 1) identify and remove redundant components that perpetuate through multiple levels of the hierarchy; 2) (optionally) identify and remove artefactual components; and 3) plot the strongest component correlations among the remaining components to identify their hierarchical associations. Together these steps can offer a simpler and more complete picture of the underlying hierarchical structure among a set of observed variables. The rationale for each step is described, illustrated in a hypothetical example, and then applied in real data with specific methodological recommendations. The results are compared to the traditional bass-ackwards approach, and basic code is provided to apply the proposed modifications in other data.

Fellini's 8½: Dreams, guilt, casting and 'the code of codes' of the cinematographic image

This article argues that Guido's two dreams in Federico Fellini's 8½ reflect guilt stemming from his inability to meet his mother's expectations to remain chaste and pure. This is a faulty belief based on an early childhood memory representing Guido's mixed feelings of sexual exaltation and shame, resulting in fantasies that attempt to solve the riddle of his mother's desire. The film thus raises the question of fantasy 'what does the Other want from me?' and shows that assuming to know the answer involves guilt, stagnation and indecisiveness. This becomes evident in the screentests scene near the end of the film, when Guido cannot decide which actresses will play the roles of the characters duplicating the women in his life. The screen tests are 'textual mise en abymes', reflecting not only Guido's life but also the basic code of the medium, i.e., the cinematographic image: reproduction, which precedes the cinematic language, is composed of a denotative code (a referent ‐ the actor in front of the camera) and a connotative code (cultural, including film iconography). Film can thus materialize fantasy through casting, which involves a level of concretization, by predicting what the audience wants. Therefore, guilt is an inherent part of the cinematographic image. Where Guido fails in choosing the 'right' actresses, because of his guilt, Fellini, having worked through his own guilt, thrives. This suggests that setting free the filmmaker's imagination and creative forces depends on ridding oneself of the guilt inherent in the translation of an image from fantasy to film.

Współczesna sytuacja polszczyzny na Bukowinie Karpackiej

The current situation of the Polish language in Carpathian BukovinaThe use and the state of preservation of the Polish language in Carpathian Bukovina is very diverse for a number of reasons. There are villages in which it is not only spoken in the family domain by people invited to take part in this study, but also serves as the basic code of communication in public space: all local residents, including those of origin other than Polish, know it. This is the case in Nyzhni Petrivtsi, Pleşa, Poiana Micului, Stara Krasnoshora, Soloneţu Nou and Terebleche. In turn, the town of Rădăuți and such villages as Bulai, Cacica, Davydivka, Davydivka Zrub, Frumoasa, Gura Humorului, Hlyboka, Păltinoasa, Racovăț, Seret, Sfântu Ilie, Vicşani and Verkhni Petrivtsi have quite a few Polish families; their members, however, speak Polish very rarely, only on exceptional occasions. In some places in the region all that remains is the local memory of Poles who once lived in the area and of Polish speech that could be heard there in the past; this memory, however, seems to be disappearing. We can find traces of their historical presence: houses, cemeteries, churches and so on in Arbore, Banyliv, Budenetsʹ, Dubivtsi, Ispas, Miliieve, Nova Zhadova, Rokytne, Solca, Stara Zhadova, Vashkivtsi and Vytylivka.Places that once had Polish communities and are now dominated by Ukrainian or Romanian speakers include the villages of Banyliv, Boiany, Cheresh, Chudeĭ, Komarivtsi, Krasnoïlʹsʹk, Lashkivka, Lukivtsi, Luzhany, Mihoveni, Nova Krasnoshora, Ridkivtsi, Vășcăuți and Zhadova, and the towns of Câmpulung Moldovenesc and Vyzhnytsia. There are some individual elderly people living there whose first language was Polish. Considering that they function in the Ukrainian- or Romanian-speaking environment, they use it sporadically as all spheres are served by Ukrainian/Romanian or their dialectal variations. The functionality of Polish in such villages and towns as Kitsmanʹ, Korchivtsi, Panka, Sadhora, Storozhynetsʹ, Zastavna and Zelenyĭ Haĭ is very limited indeed: local Poles no longer speak it in the family or the neighbourhood, but only on special occasions, such as encounters with visitors from Poland, which do not occur very often. Współczesna sytuacja polszczyzny na Bukowinie KarpackiejUżywanie języka polskiego na Bukowinie Karpackiej jest bardzo zróżnicowane. Na przyczyny tego stanu składa się wiele czynników. Są rodziny i wsie, w których mowa polska występuje nie tylko w sferze rodzinnej osób zaproszonych do badania, lecz także stanowi podstawowy kod służący do komunikacji w przestrzeni publicznej, który znają wszyscy mieszkańcy, również osoby o niepolskim pochodzeniu (Nowy Sołoniec, Piotrowce Dolne, Plesza, Pojana Mikuli, Stara Huta, Tereblecze). W takich miejscowościach jak: Bulaj, Dawideny-Centrum i Dawideny-Zrąb, Frumosa, Głęboka, Gura Humoru, Kaczyka, Paltynosa, Piotrowce Górne, Radowce, Rakowiec, Seret, Sfiyntu Illie, Wikszany mieszkają dość liczne rodziny polskie, ale w środowisku rodzinnym i sąsiedzkim ich członkowie mówią po polsku bardzo rzadko, używają tego języka w wyjątkowych sytuacjach. W miejscowościach, w których istnieje już tylko pamięć (wydaje się, że w zaniku) obecnych mieszkańców o języku polskim, rozbrzmiewającym niegdyś w przestrzeni lokalnej, i o Polakach, którzy tam żyli, znajdujemy pozostałości kultury materialnej: domy, cmentarze, kościoły itp. (Arbore, Baniłów n/Czeremoszem, Budyniec, Dubowce, Ispas, Milijów, Solka, Nowa Żadowa, Rokitna, Stara Żadowa, Witelówka, Waszkowce w Ukrainie).Miejscowości zdominowane przez przedstawicieli społeczności ukraińskiej lub rumuńskiej to Baniłów n/Seretem, Bojany, Czeresz, Czudej, Kimpulung Mołdawski, Komarowce, Krasnoilsk, Łaszkówka, Łukawiec, Łużany, Mihoweny, Nowa Huta, Rarańcza, Waszkowce w Rumunii, Wyżnica, Żadowa. W otoczeniu ukraińsko- lub rumuńskojęzycznym żyją pojedyncze starsze osoby, których pierwszym językiem był język polski, posługują się one nim jednak sporadycznie, a wszystkie sfery obsługuje język ukraiński/rumuński lub odmiana dialektalna języka ukraińskiego/ rumuńskiego. Funkcjonalność polszczyzny w życiu codziennym Polaków z takich wsi, jak: Kocmań, Korczeszty, Panka, Sadagóra, Storożyniec, Zastawna, Zielony Gaj jest bardzo ograniczona. Nie używają oni już języka polskiego w komunikacji rodzinnej i sąsiedzkiej, po polsku rozmawiają tylko w sytuacjach szczególnych, np. z przybyszami z Polski.

ACTUALIZATION OF UKRAINIAN NATIONAL WORLD OUTLOOK CODES AS THE PRECONDITION OF WORLDVIEW TRANSFORMATIONS IN THE CONDITIONS OF “HYBRID WARS”

The article examines the national worldview codes as a prerequisite for national revival. The urgency of studying world outlook codes in modern Ukraine is primarily due to the actualization of powerful manipulative anti-Ukrainian processes that often take the form of “hybrid wars”. The purpose of the article is to show how and based on what principles the main national world outlook codes function during important historical transformations. For this purpose, the article investigates two information and cultural fields, which are based on world-view structures of the mythological type – national and imperial myths. These structures have their branched code systems, which are updated and described in the form of mythology, symbols and signs. Two important issues are additionally considered: encoding information through the codes of other systems and the use of different languages for transmitting the message, which may cause its distortion. The components of Ukraine’s image as the main mythological image with the national code base are analyzed. Much attention is paid to describing the basic code in the national unconscious of the Ukrainian people and its differences from the imperial view of the world. The historical retrospective is depicted on the example of the “Cossack era”, the activities of the “Central Council”, the “Time of Independence”, the “Orange Revolution – 2004”, the “Dignity Revolution – 2013–2014”, military operations in the ATO-zone, etc. Modern examples show the influence of actualization of relevant world outlook codes on political, social, and cultural life. The mechanisms of combining and enhancing world outlook codes, actualized in various spheres – politics, religion, culture, in particular, mass culture, social life – are discussed. The author also considers the distribution of influence of these codes on other areas of life (up to domestic realities) for describing the surrounding world by ordinary citizens. The idea of three waves of national revival in modern Ukraine is proposed. Attention is drawn to the possible risks of ceasing the nation-building processes in the present, as well as numerous perspectives should this “wave” be as productive as possible.

Analysis on Derivative Mechanism of Liuzhou Urban Architecture, Qing~Minguo

This paper figures out that during Qing ~Minguo, defensive settlements including Hakka enclosed dwelling and castle-type building were taken as the fundamental units, which plays an important role in Liuzhou urban morphological evolution. Compared with the instances in the different histories, this paper illustrates the derivative processes wherein the defensive type of architecture was gradually geared to the local culture and constructed requirement. According to the comparisons of space patterns, this paper comprehensively analyzed the urban architecture features of Liuzhou. This paper further explores some historical phenomena, taking watchtower as the basic code of typological selection which gained afresh its cultural connotations in different historical periods accordingly. Lastly it generalizes two internal principles on the derivative mechanism of the urban architecure in this period.

IMPEMENTATION OF DATA WATCHER IN DATA LEAKAGE DETECTION SYSTEM

Now days, every company is facing data leakage. That is very serious problem faced by company. An owner of enterprise has given confidential data to its employee but most of the time employee leaks the data. That leak data found in illegal place such as on the web of comparator enterprise or on laptop of employee of comparator enterprise or the owner of Comparators Company’s laptop. It May or may not be observed by owner. Leak data may be basic code or design provision, cost lists, rational property and copy rights data, trade secrets, forecasts and budgets. In this case the data leaked out it leaves the company goes in undefended the authority of the corporation. This uninhibited data leakage puts business in a back in position. To find the solution on this problem we develop two models. First, when any employee of enterprise access confidential data without the consent of owner in that case ,we developed data watcher model to identifying data leaker and suppose employee given data outside the enterprise for that we devolved second model for assessing the “guilt” of agents. Guilt model are used to improve the probability of identifying guilty third parties.