Dissertation Research proposal guideline

Discover Artificial Intelligence, 2024

Artificial intelligence (AI) is reshaping humanity's future, and this manuscript provides a comprehensive exploration of its implications, applications, challenges, and opportunities. The revolutionary potential of AI is investigated across numerous sectors, with a focus on addressing global concerns. The influence of AI on areas such as healthcare, transportation, banking, and education is revealed through historical insights and conversations on different AI systems. Ethical considerations and the significance of responsible AI development are addressed. Furthermore, this study investigates AI's involvement in addressing global issues such as climate change, public health, and social justice. This paper serves as a resource for policymakers, researchers, and practitioners understanding the complex link between AI and humans. Keywords Artificial Intelligence • Future of humanity • Applications of AI • Ethical implications • Challenges and risks • Global challenges

Archaeologia Baltica, 2022

In the course of archaeological excavations in Klaipėda, fragments of almost ten thousand pipes have been found. Their chronology dates back to the 17th-19th centuries, and it is also known that most of these pipes came to the city, most likely by sea, from the Netherlands, Germany and other northwestern European countries, although local production is lacking. As only general research on Klaipėda pipes has been published so far, this article focuses on the specific period 1620-1680, when the first of this kind of product arrived in Klaipėda by sea. The article analyses the chronologically earliest clay pipes found during archaeological research in Klaipėda; based on the typology of the finds and known analogues, the author distinguishes the main types of pipes and identifies possible locations for pipe production. Clay tobacco pipes, Gouda pipes, tobacco, colonial goods

Academia Letters, 2022

The rhetoric of creativity is part of a project of happiness, and it presents as a self-fulfilling aspiration and responsibility: each person is expected to achieve the promised land of successful creativity (Kalin, 2018; Martins, 2014, 2020b). The failure to be creative tends to be understood in terms of merit and effort, and as the result of an act of choice. As Andreas Reckwitz argues, one of the desires that defies comprehension in contemporary western society is the "desire not to be creative" (2017, p. 1). This paper is part of a bigger research project (https://creat-ed.i2ads.up.pt/) that intends to historicize what today became an almost unquestionable spot: the notion of the western child as naturally creative within education. Instead of asking what is the creative child, or how can we enhance children's creativity, I ask how is that possible to think about children as being naturally creative and what does creativity does when seen as a characteristic that defines the child? Historically, I identify some lines that reached the present in different ways and that are part of coloniality of arts education practices. These lines are: the equivalence of the child and the so-called 'primitive' and how the child was conceptualized within a space closer to a certain idea of nature; the gardening practices of arts education, in which several metaphors of the child as a plant or as a seed were developed and colonized the space of the child as a developing being; and the hopes and fears surrounding the imaginative child in education. It is in this last one that I will be focusing on this paper.

Pada era persaingan global saat ini, ilmu pengetahuan dan teknologi berkembang begitu pesat melalui berbagai inovasi-inovasi yang semakin maju seiring dengan perkembangan zaman. Kemajuan di dalam bidang pengetahuan dan teknologi telah memberikan pengaruh besar terhadap bidang pendidikan.

The Fourth Industrial Revolution, 2019

A full story on the Fourth Industrial Revolution by Deloitte turned into an English lesson for students of all levels to practice their English.

2019

Introduction: Rethinking Subjectivity joão biehl, byron good, arthur kleinman This book is an extended conversation about contemporary forms of human experience and subjectivity. It examines the genealogy of what we consider to be the modern subject, and it inquires into the continuity and diversity of personhood across greatly diverse societies, including the ways in which inner processes are reshaped amid economic and political reforms, violence, and social suffering. It is an ethnographic conversation, with authors confronting specific forms of social life in particular settings, and it is a theoretical conversation, exploring the debates and disciplinary disagreements about how we think and write about human agency today. The writings in this book suggest that contemporary social formations, with their particular ways of being and the theoretical frames available for analyzing them, have destabilized our observation, thinking, and writing about subjectivity. In editing this collection, we have sought to show the multiple ways in which scholars address the diverse phenomena we call subject and subjectivity. Striving for a single analytic strategy would have been limiting and premature at best. This volume is thus exploratory, aiming to provide new directions for studies of subjectivity and intersubjectivity in today's distinctive conditions. In the many settings in which anthropologists now work, the vagaries of modern life are undoing and remaking people's lives in new and ominous ways. The subjects of our study struggle with the possibilities and dangers of economic globalization, the threat of endless violence and insecurity, and the new infrastructures and forms of political domination and resistance that lie in the shadows of grand claims of democratization and reform. Once the door to the study of subjectivity is open, anthropology and its practitioners must find new ways to engage particularities of affect, cognition, moral responsibility, and action. the grandfather now keeps as a memorial gives some insight into this young man's subjectivity and his response to the vanishing of familiar values. Qingming had pasted in a magazine article about a farm girl who had been raped and then abandoned by her relatives for the shame she inflicted on them. In the margins of the text, Qingming had scribbled, "We must extend our helping hand to any innocent underdog. Only by so doing can that person find a footing in society." Chinese society is undergoing immense change. From a poor agricultural society beset with political chaos, China has, over a twenty-year period, become the world's third-largest economy with an established, if undemocratic, social order. But China's turn to capitalism has delegitimated the stilldominant Communist ideology just as radical Maoism undermined traditional Chinese cultural traditions. The upshot is a culture of selfinterest, rank materialism, and growing cynicism that has prompted widespread comment and criticism among the Chinese themselves. In the economy, health-care sector, social-welfare programs, and everyday lived experience of peasants and urbanites, the public emphasis on social solidarity and the righting of historical social inequalities to help the poor and the marginalized have given way to gated communities, deepening health in-licly organize their subjectivities vis-à-vis the suffering of others. The Abu Ghraib artifacts expose the range of moral sensibility operating in the interstices of political and legal domains. The images thus materialize a "culture of shamelessness" and the "reigning admiration for unapologetic brutality" (29). The pictures will not go away-but will be further covered-up by our "infinite digital self-reproduction and self-dissemination," writes Sontag (42). At stake here are no longer processes of memorialization or forgetfulness but rather the normalization of the Other's dehumanization the anthropology of subjectivity Even a cursory review of the etymology of the term subjectivity brings into view multiple historical processes and modifications of subjective form and sense. In the nineteenth century, subjectivity referred to an essential individuality, the consciousness of one's perceived states. This exclusive emphasis on the human mind or individual experience also implied a kind of affective domination, in which feelings, thoughts, concerns, and perceptions, all supposedly personal, overcome individuals and "cloud the eyes" (ac-did so at a time, from the 1950s to the 1970s, when the British tradition of social anthropology banished the subject and when French debates focused on subjectivity's dependence on language (Lévi-Strauss and Lacan), the materiality of discourses and epistemic thresholds (Foucault), or the innate dispositions governing social action (Bourdieu). For Geertz (1973, 1983; Good and Good 2004), subjects embody culture, not in the simplistic fashion posited by the culture and personality school, but in the sense that people live in a distinct phenomenal world-spirits here, mystical powers there, particular categories of kin in each-and have access to that world through a set of embodied practices (Javanese meditation, Balinese dance, or simply activities associated with growing up in a Balinese household). They encounter realities that "clothe those conceptions with.. . an aura of factuality." Culture shapes "the behavioral environment," as well as the selves who inhabit that environment; the moods and motivations that are part of these selves are not limited to the religious perspective but carry over into the everyday, commonsense world. Anthropology, from this perspective, understands subjective life by analyzing the symbolic forms-words, images, institutions, behaviors-through which people actually represent themselves to themselves and to one another. But critical appraisals of the Geertzian legacy of cultural analysis-even by Geertz himself (2000, 2005)-have produced a growing consensus within anthropology that conceiving culture as a sui generis symbolic domain is hazardous. Whereas some anthropologists have called for the outright elimination of culture from the analytic lexicon (Lutz and Abu-Lughod 1990), others have insisted on its continued relevance. 1 Maintaining the importance of subjectivity in social life, these anthropologists have rethought culture, seeing it as emerging from institutional and intersubjective interactions and as an evolving phenomenon, constantly remade through social encounters, ethical deliberations, political processes-and writing (

2001

In memoriam Ignas Kleden, a prominent Indonesian social philosopher