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Ekoutopijny Awatar

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EN
The paper situates analysis of ecotopian character of represented world in Cameron’s Avatar in the general perspective of ecocriticism as the new movement in culture criticism, as well as the narrower perspective of ecofeminist philosophy and deep ecology that also have utopian of their own. The paper identifies basic strategies of cinematic representation as mirroring traditional binary oppositions structuring the discourse of Western culture. These oppositions are visualized on the level of images as well as expressed in verbal discourse and the super-oppositions that organizes the world represented in the film is one between nature and civilization (visually identified in technology). It is further translated into dichotomies of good and evil as well as beautiful and ugly. However, there is a basic ideological tension in the film between essentially leftist-oriented ecological approach and conservative discourse of both manners and social hierarchies, as well as recreation of the myth of golden age in the past transposed to imaginary future visualized as paradise lost and colonial fantasies.
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Neural representations of the sense of self

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EN
The brain constructs representations of what is sensed and thought about in the form of nerve impulses that propagate in circuits and network assemblies (Circuit Impulse Patterns, CIPs). CIP representations of which humans are consciously aware occur in the context of a sense of self. Thus, research on mechanisms of consciousness might benefit from a focus on how a conscious sense of self is represented in brain. Like all senses, the sense of self must be contained in patterns of nerve impulses. Unlike the traditional senses that are registered by impulse flow in relatively simple, pauci-synaptic projection pathways, the sense of self is a system-level phenomenon that may be generated by impulse patterns in widely distributed complex and interacting circuits. The problem for researchers then is to identify the CIPs that are unique to conscious experience. Also likely to be of great relevance to constructing the representation of self are the coherence shifts in activity timing relations among the circuits. Consider that an embodied sense of self is generated and contained as unique combinatorial temporal patterns across multiple neurons in each circuit that contributes to constructing the sense of self. As with other kinds of CIPs, those representing the sense of self can be learned from experience, stored in memory, modified by subsequent experiences, and expressed in the form of decisions, choices, and commands. These CIPs are proposed here to be the actual physical basis for conscious thought and the sense of self. When active in wakefulness or dream states, the CIP representations of self act as an agent of the brain, metaphorically as an avatar. Because the selfhood CIP patterns may only have to represent the self and not directly represent the inner and outer worlds of embodied brain, the self representation should have more degrees of freedom than subconscious mind and may therefore have some capacity for a free-will mind of its own. Several lines of evidence for this theory are reviewed. Suggested new research includes identifying distinct combinatorially coded impulse patterns and their temporal coherence shifts in defined circuitry, such as neocortical microcolumns. This task might be facilitated by identifying the micro-topography of field-potential oscillatory coherences among various regions and between different frequencies associated with specific conscious mentation. Other approaches can include identifying the changes in discrete conscious operations produced by focal trans-cranial magnetic stimulation.
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In this paper, we address the relevance of virtual worlds for negotiation using the example of Second Life and AltspaceVR; we take into account mindset issues and an avatar’s influence on this process. The concept of negotiation is related here to the concept of a networked society to describe actions undertaken between two or more individuals, groups, and/or organizations. The network is a milieu for negotiating with one-self and with others. Negotiating in a networked space can be an opportunity for self-exploration, subversion, and compensation for the limitations of physical reality, and it also involves background problems and the displacement of power. The term “negotiation” is used in online communities to describe interactions between people who are not physically present but interact with each other through some technical devices, such as the telephone or the Internet. In the waves of technological development, how people organize their lives and behave is a question of convenience. Virtual worlds, in which the human is extended by an avatar (and the avatar by the electronic space), are now being transformed into worlds where the human is just the avatar. The avatar is in the same space the human is in, i.e., in the physical world. This transformation (in fact, a paradigm shift) involves changing the habits of users, who are now adopting new habits in the form of negotiating the physical world with the values and habits of the virtual world.
PL
Internet jako nowe medium ma duży wpływ na zachowania i postawy młodzieży. To oni są zazwyczaj użytkownikami tego medium. Generacja Awatarów to młodzież, która żyje online. Są obecni w sieci na portalach społecznościowych, czatują, wrzucają filmy na YouTube, zdjęcia na Facebooka, to „celebryci” wirtualnego świata. Dla nich Internet to wirtualny przyjaciel, ale bardziej realny niż cokolwiek innego. Inną grupę stanowi młodzież, która korzystając z sieci, chce pozostać w niej anonimowa i to z różnych powodów. Jest jeszcze grupa wykluczonych, którzy nie maja wciąż dostępu do Internetu i z tego powodu są marginalizowani przez rówieśników. Internet oprócz ogromnych możliwości niesie ze sobą szereg niebezpieczeństw. Do najważniejszych z nich możemy zaliczyć: uzależnienia płynące z sieci, czyli siecioholizm, seks wirtualny, trans dysocjacyjny przed monitorem czy agresywne gry sieciowe. Jak to wszystko wpływa na młodzież i jakie niesie w ich życiu skutki – na te, i inne pytania staramy się znaleźć odpowiedź w oparciu o dostępne dane i prowadzone badania.
EN
The Internet as the dominant contemporary communication medium has gained a considerable impact on the social behavior and mental attitudes of juveniles, which are its main users and beneficiaries. We can properly discern three different types of juvenile internetusers: The first group, generally referred to as “Avatars”, lead a separate life “online”. Representatives of this group are omnipresent on community websites, chat, upload movies on YouTube, photos on the Facebook, indulge in being virtual celebrities. For them, the Internet has corporealized as a virtual friendto such a degree that it assumes more reality than any actual human being. The second group comprehends adolescents who make extensive use of internetservices but prefer to keep their anonymity online for various reasons. The third category comprises adolescents without access to the Internet, which marginalizes them among their peers. Aside from the formidable potential the Internet holds in store for its expert user, its implicit dangerous potential shouldn’t be neglected. Among the most imminent risks for its users number various kinds of psychic addictions that linger in the web, as there are: Internet addiction disorder, cyber sex, aggressive computer games, dissociative display trance and many more. In this paper we try to analyze the impact that emanates from the web on the lifestyle of adolescents and young adults, as well as the longterm consequences that may result therefrom, resorting to available databases and research report s.
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