With the continuous development of world cinema, South Korean cinema, through sustained exploration, has risen from a position of near obscurity to become a film-producing force attracting the attention of more than half of global audiences. The efforts behind this achievement and the process of its development merit analysis. From the perspective of post-colonial film criticism, this article discusses the class narrative represented by Parasite and the output of the South Korean local film and television industry, and, drawing on an extensive body of literature, conducts an in-depth study of Parasite's post-colonial class narrative, communication, and audiences. The findings indicate that, through extensive background exposition and spatial narration, including class narration, the film presents a realistic work free from cultural barriers. It is precisely for this reason that the film has been favoured by audiences in countries across the world, meeting the cultural needs of the public and enabling viewers to gain insights from its expression without requiring an excessive understanding of the film itself. The film also successfully enabled Korean cinema to break through its constraints and to present a new image before global audiences.

Aesthetic experiences of the natural environment are shaped by complex interactions among sensory perception, emotional responses, knowledge, imagination, and the environmental context in which natural objects are experienced. This paper explores environmental aesthetic experience through a reflective analysis of the lotus flower, focusing on the feelings of happiness, tranquillity, contentment, and resilience that emerge from its visual and symbolic qualities. The lotus flower provides a useful example for examining how individuals perceive, interpret, and assign aesthetic value to objects within natural environments. Drawing on theories of environmental aesthetics, the discussion considers different approaches to aesthetic appreciation, including scientific cognitivism, non-cognitivism, the aesthetics of engagement, and multisensory appreciation. Scientific knowledge can deepen aesthetic understanding by situating natural objects within their ecological contexts; however, excessive dependence on scientific knowledge may restrict alternative forms of appreciation derived from emotion, imagination, cultural narratives, and direct sensory engagement. The analysis therefore highlights the limitations of relying on a single approach to environmental aesthetic judgment. Instead, it argues for a more integrated and multisensory approach that recognizes the dynamic relationship between the perceiver and the natural environment. Through the example of the lotus flower, the paper further demonstrates that aesthetic appreciation can strengthen individuals' awareness of their relationship with nature and contribute to environmental concern and conservation. Overall, environmental aesthetic experience is best understood as a contextual, participatory, and multisensory process incorporating perception, knowledge, emotion, and imagination.

As autonomous AI systems increasingly cause real-world harm, traditional responsibility frameworks—anchored in free will and the capacity to suffer—have proved inadequate, resulting in what scholars call a "responsibility gap". This study explores the conceptual viability of artificial moral responsibility and delineates its definitional boundaries. Drawing on responsibility theories, functionalist agent frameworks, and punishment theory, alongside psychological findings of retributive intuitions and sociological insights into collective conscience, this paper differentiates regulative responsibility from distributive responsibility and systematically evaluates the extent to which artificial intelligence meets the constitutive criteria of regulative moral responsibility. The analysis shows that AI can legitimately bear corrective responsibility through consequentialist correction mechanisms, yet cannot satisfy victims' retributive demand for desert, which requires a morally responsive human community. The paper concludes by proposing a "dual-layer responsibility model", in which AI assumes corrective responsibility while humans retain residual symbolic responsibility—jointly addressing both the responsibility gap and the retribution gap without fabricating AI minds or abandoning victims' demands for justice.