This study examines the comparative teaching effectiveness and student satisfaction between native Japanese language teachers (NJLTs) and non-native Japanese language teachers (NNJLTs). Utilizing a sample of 740 students from various educational institutions in Japan, the research employs a quantitative design, including structured questionnaires adapted from established scales. Advanced statistical methods, including factor analysis and multiple regression, were used to analyze the data. The findings reveal no significant differences in student satisfaction and language proficiency between students taught by NJLTs and NNJLTs. Additionally, regression analysis showed that cultural relatability and empathy were not significant predictors of teaching effectiveness, suggesting that factors beyond nativeness influence student outcomes. These results challenge the native-speakerism ideology, highlighting the importance of pedagogical skills, teacher-student rapport, and effective teaching strategies. The study underscores the need for inclusive hiring practices, comprehensive teacher training programs, and collaborative teaching models that leverage the strengths of both NJLTs and NNJLTs. Implications for educational policy, curriculum design, and teacher professional development are discussed, advocating for a balanced approach that values the contributions of both native and non-native teachers. Limitations include the reliance on self-reported data and the specific cultural context of Japan. Future research should explore additional variables, employ longitudinal designs, and utilize mixed-methods approaches to provide a more nuanced understanding of language teaching effectiveness.

The aim of our study is to provide information on how and to what extent professionals of art institutions in Hungary and Slovakia (contemporary galleries and museums) use artificial intelligence in their work processes. Our research focuses on the extent to which these institutions use artificial intelligence in the development of the institution’s operational strategy, or how they can embed the assumed usefulness of artificial intelligence in the operation of the institution, be it the creation of an exhibition, the textual processing of the professional life of an artist, or a about a tool that shapes the gallery’s marketing strategy. We conducted ten in-depth interviews in the two countries, the interviewees were selected using the snowball method. The interview took place among professionals and professionally credible artists who are actively active in contemporary fine art life. The results revealed that the use of artificial intelligence as a tool in the creative work processes is not a requirement in the field of culture, neither in Hungary nor in Slovakia. All the interviewees already had professional experience with AI, 90% of those interviewed would like to deepen their knowledge of the creative use methods of AI, e.g., by creating working groups in the workplace on an experimental basis. Based on our conclusions, we can say that artificial intelligence currently has no conscious strategic use in contemporary art institutions. It can be said that creative professionals are aware of the possibilities of using artificial intelligence in their own field of image, video, and text creation, but there is uncertainty on the part of creators and curators when it comes to copyright. The in-depth interviews provided source material for the compilation of a standardized set of questions for a larger survey of 300-500 people, proportional to the sample, so our presented results are partial results of a larger research.

With the rapid development of globalization and informatization, the role of copyright law in balancing the rights and interests of creators and the public interest is becoming increasingly prominent. This article delves into the similarities and differences between the Marrakesh Treaty and China’s copyright law, particularly in terms of protecting the rights and interests of people with reading disabilities. The Marrakesh Treaty, as an important achievement of the World Intellectual Property Organization (WIPO), provides convenience for people with reading disabilities worldwide to access published works through limited copyright law modifications and exceptions. As a signatory of this treaty, China’s revision and implementation of its copyright law have a significant impact on the international intellectual property protection system. This article provides an overview of the background, core concepts, and limitations of the Marrakesh Treaty, and introduces the basic situation of China’s copyright law. By comparing the similarities and differences between the Marrakesh Treaty and China’s copyright law, this paper explores the provisions of both in protecting the rights and interests of people with reading disabilities, and proposes suggestions for improving China’s copyright law. These suggestions include clearly defining the scope of application of the treaty, expanding the definition of beneficiaries, adding cross-border transaction clauses for accessible works, reasonably avoiding technical protection measures, and strengthening the construction of implementation mechanisms and supervision systems. Although there are differences between the Marrakesh Treaty and China’s Copyright Law in protecting the rights and interests of people with reading disabilities, their common goal is to ensure that people with reading disabilities have equal access to cultural and educational materials through legal means, promote their social participation and cultural enjoyment. The revision process of China’s Copyright Law actively absorbs and transforms the provisions of the Marrakesh Treaty, demonstrating China’s efforts and determination in fulfilling international obligations, promoting social equity and inclusiveness.

Common prosperity of spiritual life is a value pursuit of human beings for a better life and a better society. Promoting common prosperity in people's spiritual life has become the internal driving force for the innovation and development of ideological and political education in the new era. In terms of value implication, ideological and political education to lead the common prosperity of spiritual life mainly provides ideological guidance, establishes value coordinates and cultivates mental tone. Its core meaning is to enrich the connotation of common prosperity of spiritual life with scientific theory, standardize the pursuit of common prosperity of spiritual life with value concepts, and clarify the realm of common prosperity of spiritual life with aesthetic consciousness. Its realization path is mainly theoretical education, cultural edification and practice.

With the continuous growth of China's social economy, people's demand for spiritual life is increasing. Most of China's land is used to develop real estate and tourist attractions, which involves the protection of some traditional village buildings. Affected by the development of the times and historical factors, it is difficult to carry out the protection and reuse of traditional village buildings. Under the background of rural revitalization, traditional villages have been unable to meet the needs of current social development, and how to transform them into a common concern of rural workers and rural members. Based on this, this paper focuses on the protection and reuse of traditional village buildings, and emphatically analyzes the combination method of active utilization and protection of tradition and the reuse principle of traditional village buildings from the perspective of live transmission.

What is “truth”? This is the main philosophical question that many of the contemporary philosophical theories (e.g., consistency theory, correspondence theory, semiotics, and pragmatism) tried to investigate over the past decades. However, these theories mostly approached “truth” from logical and epistemological perspectives. On the other hand, Santayana’s theory of truth embarks in a different direction. His perspective was laid out in his book “The Realm of Truth”, which is considered one of the parts of his seminal work “The Realms of Being”. Santayana's theory of truth founded on the “critical realism” to which he belongs, and thus his approach was “realistic” or “ontological”. The novelty of Santayana's theory of truth is that it brings the “theory of truth” out of the fields of logic, epistemology, and philosophies of language, and into the field of being, ontology, or the realm of lived experience. In this paper we introduce an analytical and critical account of Santayana's theory of truth, and its moving from logic to realism.