Abstract TV commercial is one of the most important promotion channels, it can not only stimulate the sales number of products but also insert the cultural mean ing into consumer’s mind. However, inappropriate commercial design may lead to audience’s misconception of the product, and it could be harmful to the corporate’s image. Based on the main consumptions of the target audience of beer, mostly male consumers, female are always chosen to be the main character of beer commercial, repetitively appeared as objectified or discri minated characters in the commercial. Results show that the shot distance and the bending and lifting angles used are correlated with the degree whether female are treated equally. If camera techniques were used properly, avoiding using the objectifying female semiotics, then the improper situation of sexual discrimination would be decreased.

Abstract Is it possible to naturalize semantics? Starting from Libet’s 1983 studies, current research developments in neuronal bases of behavior reduce the mind to the brain, with significant implications in reference to issues of free will, imputability and individual behavioral responsibility. However, many criticisms can be made at this approach. This paper shows the limits of Cognitive Neuro-reductionism, especially in the light of Varela’s Systemic Cognitive Neuroscience or Neurophenomenology and the current theoretical revision process of social systems as complex—dynamical, emergent and unpredictable—social systems, or Complex Realism Sociology. Here, there is an agreement point. The conception of living systems as complex system as well as that of social system as complex systems acknowledge the autonomy of human reflexivity capability and free will be able to initiate the chain of events that triggers the process of adaptation to environment and change and social emergence ones, and, in so doing, problematize a neuro-reductionist determinism of cognitive life and behavioral processes, with its dilemmatic consequences on individual social responsibility and, ultimately, on social order possibilities. This being stated, this paper reflects on dialogue possibilities between Varela’s neuroscientific revolution and Complex Realism Sociology. Going beyond the Parsonsian functionalism’s social homeostasis and maintaining the point firm of social emergence and relationship between reflexivity and social morphogenesis, Complex Realism Sociology can dialogue well with Varela’s Neurophenomenology. Lieb’s disciplined analysis shows to be a fruitful ground for interlocution about the understanding of that Organism which cannot be liquidated but must be reinterpreted in its function, about the understanding of neuronal circuits that mediate free will and intersubjectivity, conscious deliberative intentionality and awareness of oneself and others, self-control, perception of time and risk, in other terms, about the understanding our ability to give meaning to the world, to adapt or change it, to know, remember, desire, empathize, socialize and interact. In Varela’s revision, stripped of problematic reductionist claims, Neuroscience can provide to Sociology a wealth of observations that contribute to the understanding of the bodily basis of social interactions and social order. This paper is within Piaceri’s research.

Abstract This research article aimed to explore why so-called upper-caste people, predominantly Brahman and Chhetri caste groups, are against 9% Dalit reservations, though the other five groups have reservations, like 33% women, 24% Aadibasi/Janajatis, 20% Madhesis, 5% people with disabilities, and 4% candidates from disadvantaged regions (people from disadvantaged districts in Karnali (basically to Khas Chhetris/Thakuris/Dalits), among others. The reservation has created some antipathy between so-called upper caste people and Dalits. The Supreme Court has also ordered a change in the existing reservation policy from a caste-based to a class-based system. In the midst of ambiguity, applied purposive sampling technique to gain detailed knowledge about a specific phenomenon with so-called upper-caste students studying at Kailai Multiple Campus in Dhangadhi Sub-Metropolitan City. Reservation is an important solution to Dalit prejudice in the present, but it does not solve “past” deprivation of religiously sidelined, socially oppressed, economically exploited, politically oppressed, and educationally deprived people. Compensation is the appropriate solution for the latter kind of discrimination. What more can be done within the current system to ensure Dalits’ access to state services if the reservations aren’t the solution to their problems?

Abstract This paper examines the concept of Sierra Leone serving historically as a cultural capital of Pan-Africanism. Culture is examined from the perspectives of race, language, formal educational attainment, and religion, especially Christianity. Racially and ethnically, the people of Sierra Leone today are the descendants of not just native Sierra Leoneans, but also natives of dozens of other Sub-Saharan African nations, and people of Black African descent from North America, the Caribbean and the United Kingdom. As a result, the Sierra Leone Krio/Creole language is a Pan-African Krio/Creole. Historically, Fourah Bay College in Sierra Leone has served as one of the most important academic/intellectual institutions in the Black world that have contributed to the brain trust to Pan-Africanism. Finally, Sierra Leonean Christianity can be explained as a Pan-African Christianity.