790 resultados para Fictional worlds


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"All are sole-authored, refereed items. I chose these four items because they are the eligible ones that, in my view, are most innovative in terms of content and/or methodology and are having the most impact in terms of reviews and citations."

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Hilary Putnam and Nelson Goodman are two of the twentieth century's most persuasive critics of metaphysical realism, however they disagree about the consequences of rejecting metaphysical realism. Goodman defended a view he called irrealism in which minds literally make worlds, and Putnam has sought to find a middle path between metaphysical realism and irrealism. I argue that Putnam's middle path turns out to be very elusive and defend a dichotomy between metaphysical realism and irrealism.

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By examining Japanese fictional novels, this article will discuss how anaphoric devices (noun phrases (NPs), third person pronouns (TPPs), and zero anaphors) are selected and arranged in a given discourse. The traditional view of anaphora considers the co-referential relationship between anaphoric devices to be syntagmatic; that is, a pronoun, for example, refers back to its antecedent. It also declares the hierarchical order of information values between anaphoric devices; NPs are semantically the most informative, indicating an episode boundary, and pronouns less informative. Furthermore, zero anaphora is the most referentially transparent, showing the most accessibility of a topic. However, real text shows the contrary. NPs occur frequently while there is no apparent discourse boundary, and the same episode is continuous. This is because zero anaphors and TPPs (if they occur) break down readily due to the nature of a forthcoming sentence and the NP is reinstated, in order to continue the same topic in a given discourse. Therefore, the article opposes the traditional view of anaphora. Based on the concept of text processing, using ‘mental representations’, this article will determine certain occurrence patterns of the three anaphoric devices.

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This report summarises our idea of code clone detection in Haskell code and refactorings based on identified clones as it evolved in our group-of-three discussion

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Joining efforts of academic and corporate teams, we developed an integration architecture - MULTIS - that enables corporate e-learning managers to use a Learning Management System (LMS) for management of educational activities in virtual worlds. This architecture was then implemented for the Formare LMS. In this paper we present this architecture and concretizations of its implementation for the Second Life Grid/OpenSimulator virtual world platforms. Current systems are focused on activities managed by individual trainers, rather than groups of trainers and large numbers of trainees: they focus on providing the LMS with information about educational activities taking place in a virtual world and/or being able to access within the virtual world some of the information stored in the LMS, and disregard the streamlining of activity setup and data collection in multi-trainer contexts, among other administrative issues. This architecture aims to overcome the limitations of existing systems for organizational management of corporate e-learning activities.

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ABSTRACT: Adopting the concept of metalepsis, as explained by Gérard Genette, I intend to tackle the miscegenation of ontological worlds as practiced in metacinematic films dealing either with the creator or the spectator and made famous with Woody Allen’s film The Purple Rose of Cairo (1985, EUA). Assuming the existence of two adjoining fictional universes, one of them intrafilmically projected onto a screen and the other positioned in front of it so as to create or observe the other, one realizes that, in fact, they both communicate in a more intense way. That is, they both can cross the barrier that separates them and function, literally, as communicating vessels thrusting themselves onto the other side of fiction. The use of this screen passage technique – which I call ‘spilling narrative’ – although it takes place inside the film, at an intradiegetic level, cannot be considered a simple comic effect. In actuality, it is a very serious affair, denoting the authorial intervention as a reflexive practice of écriture by means of a mise en abyme, according to Lucien Dällenbach. Therefore, the fictional spilling over of worlds which totally blends together both sides of the twice artificial universe of the fabula, represents the emotional and intellectual involvement of the creator with his/her creation and of the spectator with the world watched. Both illustrate the desire of fusion inherent in the acts of creation and reception. My approach will be based on Gabriele Salvatores’ Happy Family (2010) and Wojciech Marczewski’s Escape from the ‘Liberty’ Cinema (1990).

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As 2008 came to a close the avalanche of discourse on the demise of newspapers (and traditional media in general) grew to such an extent that consideration of any alternative scenario became almost difficult to utter. Academic articles, conferences, newspaper and magazine features were abundantly produced on thematic variations which went from ‘The End of Newspapers’ to ‘The End of Journalism’ (testing these expressions in a popular search engine we can easily get in excess of 23 thousand references for the first one and over 290 thousand references for the second one and there is even a dedicated ‘Newspaper Death Watch’ site with constant updates). The broad assumption of this production – particularly the one that identifies one possibility with the other – revolves around notions like the collapse of rigid business models, the breakdown of producer/user fidelity/trust, and the failings of a self-centred and entrenched professional (the journalist). The present seems to be enunciated as a ‘the end of days’ period, with images of irrevocable perdition funnelling our reasoning towards one single possible outcome – the imperious necessity of complete reinvention, not necessarily with the same agents.

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Often dismissed as "not serious," the notion of play has nevertheless been at the center of classical theories of religion and ritual (Huizinga, Caillois, Turner, Staal, etc.). What can be retained of these theories for the contemporary study of religions? Can a study of "play" or "game" bring new perspectives for the study of religions? The book deals with the history of games and their relation to religions, the links between divination and games, the relations between sport and ritual, the pedagogical functions of games in religious education, and the interaction between games, media and religions. Richly illustrated, the book contributes to the study of religions, to ritual, game and media studies, and addresses an academic as well as a general public.