Search Results (12)

Current research predominantly involves human subjects to evaluate AI creativity. In this explorative study, we questioned the validity of this practice and examined how creator–assessor (dis)similarity—namely to what extent the creator and the assessor were alike—along two dimensions of culture (Western and English-speaking vs. Eastern and Chinese-speaking) and agency (human vs. AI) influences the assessment of creativity. We first asked four types of subjects to create stories, including Eastern participants (university students from China), Eastern AI (Kimi from China), Western participants (university students from The Netherlands), and Western AI (ChatGPT 3.5 from the US). Both Eastern participants and AI created stories in Chinese, which were then translated into English, while both Western participants and AI created stories in English, which were then translated into Chinese. A subset of these stories (2 creative and 2 uncreative per creator type, in total 16 stories) was then randomly selected as assessment materials. Adopting a within-subject design, we then asked new subjects from the same four types (n = 120, 30 per type) to assess these stories on creativity, originality, and appropriateness. The results confirmed that similarities in both dimensions of culture and agency influence the assessment of originality and appropriateness. As for the agency dimension, human assessors preferred human-created stories for originality, while AI assessors showed no preference. Conversely, AI assessors rated AI-generated stories higher in appropriateness, whereas human assessors showed no preference. Culturally, both Eastern and Western assessors favored Eastern-created stories in originality. And as for appropriateness, the assessors always preferred stories from the creators with the same cultural backgrounds. The present study is significant in attempting to ask an often-overlooked question and provides the first empirical evidence to underscore the need for more discussion on using humans to judge AI agents’ creativity or the other way around. Full article

Ting, Tai, Lou, and Ge are types of ancient buildings that represent traditional Chinese architecture and culture. They are primarily constructed using mortise and tenon joints, complemented by brick and stone foundations, showcasing traditional architectural craftsmanship. However, research aimed at conserving, inheriting, and rejuvenating these buildings is limited, despite their status as Provincial Cultural Relic Protection Units of China. Therefore, the aim of this study was to reveal the spatial distribution of Ting, Tai, Lou, and Ge buildings across China, as well as the factors driving differences in their spatial distribution. Tourist experiences and building popularity were also explored. The spatial analysis method (e.g., Standard deviation ellipse and Geographic detector), Word cloud generation, and sentiment analysis, which uses Natural Language Processing techniques to identify subjective emotions in text, were applied to investigated the research issues. The key findings of this study are as follows. The ratio of Ting, Tai, Lou, and Ge buildings in Southeast China to that in Northwest China divided by the “Heihe–Tengchong” Line, an important demographic boundary in China with the ratio of permanent residents in the two areas remaining stable at 94:6, was 94.6:5.4. Geographic detector analysis revealed that six of the seven natural and socioeconomic factors (topography, waterways, roads, railways, population, and carbon dioxide emissions) had a significant influence on the spatial heterogeneity of these cultural heritage buildings in China, with socioeconomic factors, particularly population, having a greater influence on building spatial distributions. All seven factors (including the normalized difference vegetation index, an indicator used to assess vegetation health and coverage) were significant in Southeast China, whereas all factors were non-significant in Northwest China, which may be explained by the small number of buildings in the latter region. The average rating scores and heat scores for Ting, Tai, Lou, and Ge buildings were 4.35 (out of 5) and 3 (out of 10), respectively, reflecting an imbalance between service quality and popularity. According to the percentages of positive and negative reviews, Lou buildings have much better tourism services than other buildings, indicating a need to improve services to attract more tourists to Ting, Tai, and Ge buildings. Four main types of words were used with high frequency in the tourism reviews collected form Ctrip, a popular online travel platform in China: (1) historical stories; (2) tourism; (3) culture; and (4) cities/provinces. Ting and Tai buildings showed similar word clouds, as did Lou and Ge buildings, with only the former including historical stories. Conversely, landmark was a high-frequency word only in the reviews of Lou and Ge buildings. Specific suggestions were proposed based on the above findings to promote tourism and revive ancient Chinese architecture. Full article

Natural language processing (NLP) has numerous applications and has been extensively developed in deep learning. In recent years, language models such as Transformer, BERT, and GPT have frequently been the foundation for related research. However, relatively few studies have focused on evaluating the quality of generated sentences. While traditional evaluation methods like BLEU can be applied, the challenge is that there is no ground truth reference for generated sentences, making it difficult to establish a reliable evaluation criterion. Therefore, this study examines the content generated by Bidirectional Encoder Representations and related recurrent methods based on the Transformer model. Specifically, we focus on analyzing sentence fluency by assessing the degree of part-of-speech (PoS) matching and the coherence of PoS context ordering. Determining whether the generated sentences align with the expected PoS structure of the model is crucial, as it significantly impacts the readability of the generated text. Full article

This study explores how images of the past have been deployed to set up current arrangements of leadership and institutional identity by considering the career and teachings of Thích Thanh Từ in connection with his “revived” Buddhist tradition in Vietnam. Promoted as a continuation of the unique and pure Vietnamese Buddhist meditation tradition and associated with the Vietnamese national identity, the contemporary Trúc Lâm (Bamboo Grove) is a pride of many Vietnamese Buddhists. The original Trúc Lâm is claimed to be founded by the heroic King-turned-monk Trần Nhân Tông in the thirteenth century. The tradition was supposedly transmitted through the next two generations and died out. In the twentieth century, a Southern Vietnamese monk, Thích Thanh Từ (1924–), who had quit Pure Land (Tịnh Độ, C. Jingtu 淨土) Buddhism to self-learn and practice meditation, decided to reinvent the medieval Trúc Lâm tradition and became the founder of the contemporary Trúc Lâm. Despite growing up during French colonization and American war, Thanh Từ was not politically involved; instead, he focused on setting up new monasteries, taught meditation, and discouraged his followers from political and social engagement. This paper examines how successful Thích Thanh Từ and his disciples are in popularizing Trúc Lâm in Vietnam, given that the majority of Vietnamese Buddhists follow Pure Land devotional practices. More importantly, it describes how Thích Thanh Từ combines the teachings attributed to Trần Nhân Tông and two Chinese Chan masters, Huike 慧可 (the Second Patriarch) and Huineng 惠能 (the Sixth Patriarch), to form Trúc Lâm’s philosophical views and meditation techniques. With the clear-cut distinction between the delusional mind of sentient beings and the perfect mind of enlightened beings, Thích Thanh Từ presents the goal of Trúc Lâm practice as attaining the state of no-thought and sharpening it to perfection to perceive the “buddha nature” (phật tính, S. buddhadhātu, C. foxing 佛性) understood as the pure mind of nonduality and nonform. Outlining that process, he emphasizes the importance of “sudden awakening” (đốn ngộ, C. dunwu 頓悟) followed by “gradual cultivation” (tiệm tu, C. jianxiu 漸修). His meditation manual for ordinary practitioners with no experience of sudden awakening contains key techniques of (1) stabilizing the mind by counting and then observing breaths, (2) recognizing the “true mind” (chân tâm, C. zhenxin 真心) through practicing “no abiding in thoughts” (biết vọng không theo), “no mind for the externals” (đối cảnh vô tâm), “no dualistic discrimination” (không kẹt hai bên), and then proceeding to the stage of permanently abiding in the nature of true mind. These meditation methods are pertinent to Trúc Lâm’s view that all phenomena that emerge via speculative thoughts are unreal and illusory, and that only the true mind is real. The first section of this paper explores historical connections between Vietnamese and Chinese forms of Buddhism, shedding light on why Trúc Lâm embraces Thiền Tông, which is transmitted from Chinese Chan zong, and how Thích Thanh Từ builds connections between Thiền Tông and the Vietnamese national identity. The second section focuses on Thích Thanh Từ’s own life story, on how he practiced meditation and suddenly experienced “unlearned wisdom” (trí vô sư/vô sư trí, C. wushi zhi 無師智, an alternative term for true mind and buddha nature as a result of his practice) and how he succeeded in spreading the “revived” Trúc Lâm. With the first two sections as a background, in the third section, this paper explores Thích Thanh Từ’s views and practices and critically analyzes those views and practices in the conclusion. Overall, I argue that Thích Thanh Từ’s instructions on meditation are closely intertwined with his view of reality, which in turn is based on the mainstream Chan zong ideas. Full article

This article examines the historical background of “Laozi huahu 老子化胡” (Laozi converting the barbarians) and investigates its generation mode and constituent elements. It also discusses and reflects on issues such as the origin of “huahu” and Laozi’s deification. The origin of “Laozi huahu” has little relationship to issues such as the divine system in the Han dynasty and Laozi’s deification. Its elements are rooted in Chinese secular ideological resources. The story of “heroes moving across borders” during the Spring and Autumn and Warring States periods, along with the notion of Laozi as the universal teacher for disciples of various schools, gave birth to the saying. An analysis of the historical background suggests that the origin of “huahu” had likely gone through a long evolutionary process, including an undocumented period where it was transmitted orally as a legend. Full article

Mao Dun’s (茅盾) 1932 short story “Spring Silkworms” (春蚕), the first of a three-part series known as the Village Trilogy, is widely regarded as one of the author’s most representative works. Given Mao Dun’s leftist politics and commitment to critical realism, the story has generated debate over its depiction of the Chinese peasantry and the extent to which it condemns tradition in support of revolutionary progress. This article contends that the key to the ambiguity of the peasants’ depiction lies in the fundamental questioning of what is human, which underlies the story’s overall ideological framework. Through a close examination of the story and its 1933 film adaptation, the article aims to show how the silkworms act as a metaphor for the villagers themselves, who are dehumanized through their helplessness and alienated labor. By reading the human villagers as metaphorical worms, the article demonstrates how they are both exposed as a kind of valueless “bare life” and situated in a narrative pause in historical materialist time, which indicates a space for the potential fundamental reconceptualization of the human. Ultimately, the article hopes to push beyond didactic readings of the story’s politics to reveal an ontological anxiety at its core. Full article

A buckling-restrained brace (BRB) serves as a typical load-bearing and energy-dissipative device for the passive control of structures under seismic loading. A BRB is generally designed to not yield under frequently occurring earthquake (FOE) and wind loads, resulting in it having less effectiveness in vibration reduction compared with post-yielding performance. To address this dilemma, this study proposed the concept and technique details of the viscoelastic-yielding compounded BRB (VBRB). Different from a conventional BRB, a VBRB is fabricated by attaching the viscoelastic damper (VED) to the surface of a BRB’s steel casing, ensuring a compatible deformation pattern between the VED and the BRB’s steel core. A dynamic loading test of VBRB specimens was carried out in which 0.2 Hz~0.6 Hz in loading rate and a maximum of 550 kN in load-bearing capacity had been applied, verifying the feasibility and performance of the VBRB. Subsequently, a parametric design procedure was developed to determine the required VBRB parameters so that the maximum elastic drift response of the structure could be reduced to the code-prescriptive value. The wind-resistance and seismic performances of the VBRB were critically evaluated through dynamic time-history analyses on a 48-story mega VBRB-equipped frame designed according to the Chinese seismic design code (GB50011-2010), and the effectiveness of the approach was also verified. Results indicate that the VBRB has advantages over a conventional BRB by providing a multi-stage passive energy dissipation capacity, resulting in a better vibration-control effect than conventional BRBs for structures subjected to wind load and seismic excitations. Full article

A seismic checking method of engineering structures based on the stochastic semi-physical model of seismic ground motions is developed. Four groups of stochastic ground motions are generated using the stochastic semi-physical model of seismic ground motions. In conjunction with the probability density evolution method (PDEM) and the idea of the equivalent extreme-value event, the dynamic reliabilities of an engineering structure are evaluated. The dynamic reliability of the structure is taken as an index for seismic checking. A five-story reinforced concrete frame structure is analyzed using both the response spectrum method and the proposed method. Some features of the instantaneous probability density function (PDF) and its evolution, the extreme value distribution, and the dynamic reliability are discussed and compared with the results of the response spectrum method in the Chinese seismic code. The seismic checking results of the response spectrum method show that the structure is safe, while the results of the proposed method reveal a failure probability as high as 35.39%. Moreover, the structure has such different reliabilities when it is excited by different groups of simulated seismic ground motions. It reveals that a structure designed according to the seismic code may carry a high risk of failure. The proposed method provides a more accurate way for the evaluation of the reliabilities of engineering structures. Full article

In the 2016 movie Arrival, aliens with advanced technology appear on Earth in spaceships reminiscent of the black obelisk in 2001: A Space Odyssey. The film presents this arrival as a serious problem to be solved, with the future of human life and interplanetary relationships in the balance. The short story, “Story of Your Life” by Ted Chiang, on which the film was based, takes a different, amusing route that essentially depicts an ideal vision of the era of colonialism. To articulate this reading, this article will compare Chiang’s science fiction (SF) to the genre in general and will take Isiah Lavender III’s positionality of otherhood to reveal how Chiang’s work expresses a Chinese American secular faith in a moral universe. It will analyze the narrative form in Chiang’s collection, Stories of Your Life and Others, and will use it to compare the prose and film versions of “Story of Your Life.” It will also explain how Chiang may be using a nonlinear orthography and variational principles of physics to frame multileveled humor. It utilizes theories of humor by John Morreall and analyses of Chinese American secularity by Russell Jeung and concludes that Chiang’s work reflects concerns and trends of Asian Americans’ secularized religions. Full article

In early twenty-first-century China, online fantasy is one of the most popular literary genres. This article studies a subgenre of Chinese fantasy named xiuzhen 修真 (immortality cultivation), which draws on Daoist alchemy in particular and Chinese religion and culture in general, especially that which was negatively labelled “superstitious” in the twentieth century, to tell exciting adventure stories. Xiuzhen fantasy is indebted to wuxia xiaoshuo 武俠小說 (martial arts novels), the first emergence of Chinese fantasy in the early twentieth century after the translation of the modern Western discourses of science, religion, and superstition. Although martial arts fiction was suppressed by the modernizing nation-state because it contained the unwanted elements of magic and supernaturalism, its reemergence in the late twentieth century paved the way for the rise of its successor, xiuzhen fantasy. As a type of magical arts fiction, xiuzhen reinvents Daoist alchemy and other “superstitious” practices to build a cultivation world which does not escape but engages with the dazzling reality of digital technology, neoliberal governance, and global capitalism. In this fantastic world, the divide of magic and science breaks down; religion, defined not by faith but embodied practice, serves as the organizing center of society, economy, and politics. Moreover, the subject of martial arts fiction that challenged the sovereignty of the nation-state has evolved into the neoliberal homo economicus and its non-/anti-capitalist alternatives. Reading four exemplary xiuzhen novels, Journeys into the Ephemeral (Piaomiao zhilv 飄渺之旅), The Buddha Belongs to the Dao (Foben shidao 佛本是道), Spirit Roaming (Shenyou 神遊), and Immortality Cultivation 40K (Xiuzhen siwannian 修真四萬年), this article argues that xiuzhen fantasy provides a platform on which the postsocialist generation seek to orient themselves in the labyrinth of contemporary capitalism by rethinking the modernist triad of religion, science, and superstition. Full article

The question of homosexuality in Francophone Caribbean literature is often overlooked. However, the ways in which the Haitian René Depestre’s Le mât de cocagne (The Festival of the Greasy Pole, 1979) and “Blues pour une tasse de thé vert” (“Blues for a Cup of Green Tea”), a short story from the collection Eros dans un train chinois (Eros on a Chinese Train, 1990) portray homoeroticism and homosexuality begs further study. In these texts, the study of the violence that surrounds the representation of sexuality reveals the sociopolitical implications of erotic and racial images in a French transatlantic world. Hence, the proposed essay “Man up!” interrogates a (Black) hegemonic masculinity inherited from colonialism and the homophobia it generates. This masculinity prescribes normative traits that frequently appear toxic as it thrives on hypersexuality and brute force. When these two traits become associated with violence and homoeroticism, however, they threaten this very masculinity. Initially, Depestre valorizes “solar eroticism,” a French Caribbean expression of a Black sexuality, free and joyful, and “geolibertinage,” its transnational and global expression. Namely, his novel and short story sing a hegemonic and polyamorous heterosexuality, respectively, in a postcolonial milieu (Haiti) and a diasporic space (Paris). The misadventures of his male characters suggest that eroticism in transatlantic spaces has more to do with Thanatos (death) than Eros (sex). Though Depestre formally explores the construction of the other and the mechanisms of racism and oppression in essays, he also tackles these themes in his fictional work. Applying Caribbean feminist and gendered lenses to his fiction bring to light the intricate bonds between racism, sexism and homophobia. Such a framework reveals the many facets of patriarchy and its mechanism of control. Full article

According to scholar and Professor Wang Gungwu, there are three categories of Chinese overseas documents: formal (archive), practical (print media), and expressive (migrant writings such as poetry). This non-fiction creative essay documents what Edna Bonacich describes as an “middleman minority” family and how we have migrated to four different nation-city states in four generations. Our double minority status in one country where we were discriminated against helped us psychologically survive in another country. My family history ultimately exemplifies the unique position “middleman minority” families have in the countries they migrate to and how the resulting discrimination that often accompanies this position can work as a psychological advantage when going to a new country. We also used our cultural capital to survive in each new country. In particular, this narrative highlights the lasting psychological effects of the transnational migration on future generations. There is a wall of shame, fear, and traumas in my family’s migration story that still pervades today. My family deals with everything with silence, obfuscation, and anger. It has taken me twenty years to recollect a story so my own descendants can know where we came from. Thus, this is a shadow history that will add to the literature on Sino-Southeast Asian migration and remigration out to the United States. Specifically, my family’s migration began with my grandfather leaving Guangdong, China to Saigon, Vietnam (1935), to Hong Kong, (1969) (then a British Colony), and eventually to the United States (1975). This article explains why my family migrated multiple times across multiple generations before eventually ending up in California. Professor Wang urges librarians, archivists, and scholars to document and preserve the Chinese migrants’ expressive desires of migrant experiences and this expressive memoir piece answers that call. Full article