The phrase "autonomous value" is correct and usable in written English.
It can be used in contexts discussing concepts of independence, self-sufficiency, or intrinsic worth in various fields such as economics, philosophy, or technology.
Example: "The autonomous value of the artwork lies in its ability to evoke emotions without external validation."
Alternatives: "independent value" or "intrinsic value".
Artistic creativity increasingly came to be regarded as a kind of personal expression that externalizes the vision of the individual artist in a work of autonomous value; craft, by contrast, aims at some practical use.
Feminist artists have challenged the ideas that art's main value is aesthetic, that it is for contemplation rather than use, that it is ideally the vision of a single creator, that it should be interpreted as an object of autonomous value (Devereaux 1998).
Yet the western pattern of an autonomous, value-free economy in which economic rationality is the ultimate criterion, is alien to a Confucian society; is indeed seen by it as cultural imperialism.
To be sure, this connection of thinking and judging seems to operate only in emergencies, in those exceptional moments where individuals, faced with the collapse of traditional standards, must come up with new ones and judge according to their own autonomous values.
Aesthetics, on this view, is autonomous, the value of art is utterly distinct from value of any other sort, aesthetic responses are utterly distinct from any other responses.
More precisely, they study the following fractional autonomous boundary value problem D 0 + α u ( t ) + λ f ( u ( t ) ) = 0, 0 < t < 1 u ( 0 ) = u ( 1 ) = u ′ ( 0 ) = 0, (8).
Recently, in the paper [18] to appear in this special issue, the authors studied the existence of positive solutions for the following autonomous boundary value problem of fractional order D 0 + α u ( t ) + λ f ( u ( t ) ) = 0, 0 < t < 1, u ( 0 ) = u ( 1 ) = u ′ ( 0 ) = 0, (1).
Benjamin was interested in 'culture' not as an autonomous realm of values ("the independent values of aesthetic, scientific, ethical… and even religious achievements"), but on the contrary, like the sociologist Georg Simmel, whose Philosophy of Money he cities in this regard, as "elements in the development of human nature" (Simmel, quoted in AP, [N14, 3], 480).
In autonomous learning, value-sensitive experiences can improve the efficiency of learning.
On the other hand, if autonomy includes a specification of particular values in its conditions — that the autonomous person must value her own freedom for example — then it turns out that moral obligation (and respect) attaches only to those already committed in this way, and not more generally to all rational agents as such (as traditionally advertised by the view).
Figure 2 shows the breakdown of how autonomous vehicles add value to the economy. .
