Measurement of the νμ charged current quasielastic cross section on carbon with the T2K on-axis neutrino beam

We report a measurement of the νµ charged current quasi-elastic cross-sections on carbon in the T2K on-axis neutrino beam. The measured charged current quasi-elastic cross-sections on carbon at mean neutrino energies of 1.94 GeV and 0.93 GeV are (11.95 ± 0.19(stat.) +1.82−1.47(syst.)) ×10^−39 cm^2/neutron, and (10.64 ± 0.37(stat.)+2.03−1.65(syst.)) × 10^−39 cm^2/neutron, respectively. These results agree well with the predictions of neutrino interaction models. In addition, we investigated the effects of the nuclear model and the multi-nucleon interaction.

Upper bound on neutrino mass based on T2K neutrino timing measurements

The Tokai to Kamioka (T2K) long-baseline neutrino experiment consists of a muon neutrino beam, produced at the J-PARC accelerator, a near detector complex and a large 295 km distant far detector. The present work utilizes the T2K event timing measurements at the near and far detectors to study neutrino time of flight as function of derived neutrino energy. Under the assumption of a relativistic relation between energy and time of flight, constraints on the neutrino rest mass can be derived. The sub-GeV neutrino beam in conjunction with timing precision of order tens of ns provide sensitivity to neutrino mass in the few MeV/c^2 range. We study the distribution of relative arrival times of muon and electron neutrino candidate events at the T2K far detector as a function of neutrino energy. The 90% C.L. upper limit on the mixture of neutrino mass eigenstates represented in the data sample is found to be m^2 < 5.6 MeV^2/c^4.

Measurements of neutrino oscillation in appearance and disappearance channels by the T2K experiment with 6.6×10²⁰ protons on target

We report on measurements of neutrino oscillation using data from the T2K long-baseline neutrino experiment collected between 2010 and 2013. In an analysis of muon neutrino disappearance alone, we find the following estimates and 68% confidence intervals for the two possible mass hierarchies: Normal Hierarchy: sin²θ₂₃= 0.514+0.055−0.056 and ∆m²_32 = (2.51 ± 0.10) × 10⁻³ eV²/c⁴ Inverted Hierarchy: sin²θ₂₃= 0.511 ± 0.055 and ∆m²_13 = (2.48 ± 0.10) × 10⁻³ eV²/c⁴ The analysis accounts for multi-nucleon mechanisms in neutrino interactions which were found to introduce negligible bias. We describe our first analyses that combine measurements of muon neutrino disappearance and electron neutrino appearance to estimate four oscillation parameters, |∆m^2|, sin²θ₂₃, sin²θ₁₃, δCP , and the mass hierarchy. Frequentist and Bayesian intervals are presented for combinations of these parameters, with and without including recent reactor measurements. At 90% confidence level and including reactor measurements, we exclude the region δCP = [0.15, 0.83]π for normal hierarchy and δCP = [−0.08, 1.09]π for inverted hierarchy. The T2K and reactor data weakly favor the normal hierarchy with a Bayes Factor of 2.2. The most probable values and 68% 1D credible intervals for the other oscillation parameters, when reactor data are included, are: sin²θ₂₃= 0.528+0.055−0.038 and |∆m²_32| = (2.51 ± 0.11) × 10⁻³ eV²/c⁴.

Data-Intensive architecture for scientific knowledge discovery

This paper presents a data-intensive architecture that demonstrates the ability to support applications from a wide range of application domains, and support the different types of users involved in defining, designing and executing data-intensive processing tasks. The prototype architecture is introduced, and the pivotal role of DISPEL as a canonical language is explained. The architecture promotes the exploration and exploitation of distributed and heterogeneous data and spans the complete knowledge discovery process, from data preparation, to analysis, to evaluation and reiteration. The architecture evaluation included large-scale applications from astronomy, cosmology, hydrology, functional genetics, imaging processing and seismology.

El tiempo como sustancia de la forma : una aproximación al Museo de Arte Romano de Mérida desde los presupuestos del vitalismo

El modelo dominante durante la Era Moderna asume la presencia del hombre como sujeto dentro del gran engranaje mecánico del Cosmos. Asimismo, recoge una idea acerca del ser natural dentro de la tradición ontológica iniciada por el eleatismo presocrático que concibe a éste como lo inmutable y estático frente al cambio y al movimiento, los cuales se constituyen como meras apariencias. Durante el periodo anterior a la aparición de los grandes filósofos griegos se produce una transformación en donde, de la inicial cosmología vinculada a un tiempo primordial, se pasará a una visión del Universo como ente indestructible, atemporal, inmutable, perfecto, geométrico y espacial. Si en Demócrito se admite un universo sometido al azar y a la necesidad, en Platón el Universo sólo atiende a la necesidad. Este modelo ontológico se pone en entredicho cuando el hombre ya no es concebido como pieza de un sistema más amplio, sino como centro radical del pensamiento. La condición radical del hombre es entonces su propia vida, siendo éste el concepto troncal del denominado vitalismo cuyo más influyente representante en España es José Ortega y Gasset. El estatismo del ser –del hombre- pierde sentido; en palabras del propio Ortega, “no es un ser sino un estar siendo” lo que caracteriza a la vida humana. La razón cartesiana es ahora la razón vital y su objeto de estudio no es la naturaleza sino el propio devenir, es decir, el tiempo, la historia. Este planteamiento es fundamental para comprender el edificio que es objeto de este estudio, el Museo de Arte Romano de Mérida (1980-1985) de Rafael Moneo. Por ello el concepto de tiempo es utilizado como marco y estructura de la presente tesis, a sabiendas del notorio y muy significativo papel que este edificio desempeñó en la carrera de su autor y en el panorama nacional e internacional de la arquitectura y de la museología. Este proyecto nos permite acercarnos al pensamiento de su autor a través de un edificio que, aun habiendo sido ampliamente reconocido, no cuenta con un estudio suficientemente exhaustivo que recoja la amplitud y riqueza que encierra. Esta tesis no es un compendio de lo que ya se ha investigado sobre Mérida; es una aproximación global e interpretativa cuyo sentido sólo puede concebirse al vislumbrar la estructura completa de la misma en sintonía con el "lógos" vital, histórico y narrativo que el proyecto encierra. Se revisará la concepción histórica según la cual, la configuración espacial de la forma habría tenido primacía respecto a su configuración temporal, al remitir esta última a una condición espacializada y circunstancial. La componente vicaria de la circunstancia será elevada por Ortega a la categoría de esencial, visualizando así una paradoja cuya reformulación nos lleva a la concepción de un tiempo sustancial. El diccionario de la RAE, en su tercera acepción, define la sustancia como “aquello que permanece en algo que cambia”, lo cual nos remite al pensamiento antiguo. Se mostrará que lo que permanece no necesariamente implica una concepción estática y eleática de la forma, que la arquitectura esencial no es unívocamente la arquitectura atemporal del platonismo y que cabe concebir la "firmitas" desde la atención a la "durée" bergsoniana. Al asociar tradicionalmente la sustancia con el referido estatismo, se margina al tiempo y a la duración a lo no sustancial; por ello, se tratará de aproximar los términos de tiempo y sustancia para definir la forma. Ello conllevará al estudio de las notables patologías derivadas de la asunción de un tiempo cronológico en nuestra contemporaneidad frente a las cuales, las intuiciones contenidas en Mérida, se alinearán con la actual actitud revisionista en el ámbito del pensamiento filosófico y científico. En Mérida, la memoria recogerá los aspectos de la conciencia así como los aspectos vinculados a la experiencia íntima y colectiva como soporte para la consecución de un discurso. La dualidad entre intuición e inteligencia será recogida por Moneo con idea de trascender su incomunicabilidad, mediante una operación que consistirá en la reivindicación de una memoria irreductible, cuya morada estaría incardinada en el propio tiempo de la duración y de la vida y no en la espacialidad coextensiva del presente y de la acción funcional sobre la materia. Moneo asumirá el papel de la memoria como condición central de una forma que se encarnará al concebirse como un teatro. En la respuesta a la contradicción entre el hecho físico y el efecto psíquico de la experiencia humana residirá la pertinencia de un tiempo narrativo. Será entonces el lenguaje el encargado de aportar sentido a la obra mediante el recurso fundado en la dramatización de la experiencia, es decir, a través de una conexión entre la conciencia íntima y el carácter social y colectivo intrínseco en la arquitectura. ABSTRACT TIME AS A SUBSTANCE OF FORM. AN APPROACH TO THE ROMAN ART MUSEUM OF MÉRIDA FROM THE VIEWPOINT OF VITALISM. The dominant model during the Modern Era placed man as a subject inside the great mechanism of the cosmos. It is also based in an idea about natural being within the ontological tradition initiated by the pre-Socratic Eleatism that conceives it as something immutable and static in respect with change and movement, which are considered as mere appearances. Prior to the emergence of the great Greek philosophers occurred a transformation where concepts of cosmology linked to a primordial time, changed to a view of the universe as indestructible, timeless, unchanging, perfect, geometric and spatial. If Democritus accepted a universe subjected to randomness and necessity, Plato thought that the universe only worked by necessity. This ontological model is called into question when man is not conceived as a piece of a broader system, but as a radical center of thinking. The radical condition of man then is his own life. This is the core concept of so-called Vitalism, whose most influential representative in Spain was José Ortega y Gasset. The stillness of being – of man - loses its meaning; in the words of Ortega, “it is not being but being in progress” that characterizes human life. The Cartesian reason is now the vital reason and its subject of study is no longer nature but its own evolution, in other words, time and history. This approach is fundamental to understand the building which is the subject of this study, the Museum of Roman Art in Mérida (1980-1985) by Rafael Moneo. The concept of time is used as a framework and structure of this thesis, demonstrating the notorious and very significant role this building has implied in the career of its author and in the national and international panorama of architecture and museology. This project allow us to approach the thought of its author through a building that, even whilst widely recognized, does not yet have a sufficiently comprehensive study covering its breadth and richness. This thesis is not a compendium of what already has been researched on Merida; it is a global and interpretative approach whose meaning can only be conceived as a study of its complete structure in line with the vital, historical and narrative logos the project implies. We will review the historical idea where spatial configuration of the form would have had primacy with respect to temporary configuration, because the latter refers to a spatial and circumstantial condition. The vicarious nature of the circumstance will be elevated by Ortega to the category of essential, thus showing a paradox which reformulation leads us to the conception of a substantial time. The dictionary of the Spanish Royal Academy, in its third meaning, defines substance as "that which remains in something that changes". This is a reference to ancient thought. It will be shown that what remains does not necessarily imply a static and Eleatic conception of form. It will also be shown that the essential architecture is not uniquely the timeless architecture of Platonism and that it is possible to conceive the "firmitas" parallel to the "durée" of Henri Bergson. As a result of this traditional association between substance and stillness, it marginalizes the time and the duration to the non-substantial; for this reason, we will try to approach terms of time and substance to define the shape. This will involve studying significant pathologies resulting from an assumption of chronological time in our contemporary world against which, the insights contained in Merida, will be aligned with the current revisionist attitude in the fields of philosophical and scientific thought. In Merida, memory includes aspects of consciousness as well as aspects linked to the intimate and collective experience as a foundation for the achievement of discourse. The duality between intuition and intelligence is put forward by Moneo with the idea of transcending its lack of communication, by means of a resource consisting of the vindication of an irreducible memory, whose home would be embodied in the time of duration and life and not in the coextensive spatiality of the present and in the functional action on the matter. Moneo demonstrates the role of memory as a central condition of form as a theatre. In response to the contradiction between the physical fact and the psychological effect of human experience lies the relevance of narrative time. Language then assumes the responsibility of giving meaning to the work through the dramatization of experience, i.e., through a connection between the intimate consciousness and the intrinsic social and collective character of architecture.

Kosmos. Entwurf einer physischen Weltbeschreibung von Alexander von Humboldt ...

v. 5 (1862)

Kosmos. Entwurf einer physischen Weltbeschreibung von Alexander von Humboldt ...

v. 3 (1850)

Kosmos. Entwurf einer physischen Weltbeschreibung von Alexander von Humboldt ...

v. 2 (1847)

Kosmos. Entwurf einer physischen Weltbeschreibung von Alexander von Humboldt ...

v. 4 (1858)

Kosmos. Entwurf einer physischen Weltbeschreibung von Alexander von Humboldt ...

v. 1 (1845)

God: Savior, Butcher, Or Oblivious Artist? The Theodicy Of Alfred North Whitehead

This paper is a critical examination of Alfred North Whitehead's attempt to solve the traditional problem of evil. Whitehead's conception of evil is crucial to his process cosmology because it is integral to his process cosmology because it is integral to his notion of creation in which evil is understood in relationship to the larger dynamic of God’s creative activity. While Whitehead’s process theodicy is interesting, he fails to successfully escape between the horns of the traditional dilemma. Whitehead is often criticized for treating evil as merely apparent. While some process philosophers, notably Maurice Barineau, have defended Whitehead from this charge, it can be shown that this is an implication of Whitehead’s approach. Moreover, Whitehead’s theodicy fails to address radical moral evil in its concrete dimension in respect to real human suffering. As a result, Whitehead’s theodicy is not relevant to Christian theology. My paper is divided into two parts. I will first briefly discuss the traditional problem of evil and some of the traditional problem of evil and some of the traditional solutions proposed to resolve it. The reminder of the paper will demonstrate why Whitehead’s theodicy addresses the traditional problem of evil only at the expense of theological irrelevancy.

O RITUAL COMO ESPAÇO DE CRIAÇÃO E SUSTENTAÇÃO DO GRUPO RELIGIOSO: UMA APROXIMAÇÃO À SANTERÍA OU REGLA DE OCHA

Neste trabalho busca se estudar o ritual, na Santería ou Regla de Ocha, como espaço de criação e sustentação do grupo religioso. Aqui são demonstrados e interpretados argumentos que evidenciam a pertinência da Santería como sistema religioso que ajuda as pessoas a lidarem com as profundas mudanças sociais que aconteceram e continuam a acontecer na sociedade cubana nos diferentes períodos históricos. Isto, devido a que o ritual na Santería é um espaço dinâmico onde se experimentam as relações individuais e coletivas, sociais e religiosas, e onde se fornece pressupostos indispensáveis para as pessoas enfrentarem com os desafios que o cotidiano lhes reserva. A pesquisa destaca aspectos internos do ritual conhecido como o Wemilere ou Tambor de Santo; bem como a relação entre os sujeitos que participam no ritual, as suas motivações e os espaços litúrgicos onde a celebração acontece. Os aspectos abordados no trabalho não constituem uma apreciação definitiva sobre o ritual, mas uma aproximação a um sistema religioso de grande importância no contexto sócio-cultural cubano. (AU)

O RITUAL COMO ESPAÇO DE CRIAÇÃO E SUSTENTAÇÃO DO GRUPO RELIGIOSO: UMA APROXIMAÇÃO À SANTERÍA OU REGLA DE OCHA

Neste trabalho busca se estudar o ritual, na Santería ou Regla de Ocha, como espaço de criação e sustentação do grupo religioso. Aqui são demonstrados e interpretados argumentos que evidenciam a pertinência da Santería como sistema religioso que ajuda as pessoas a lidarem com as profundas mudanças sociais que aconteceram e continuam a acontecer na sociedade cubana nos diferentes períodos históricos. Isto, devido a que o ritual na Santería é um espaço dinâmico onde se experimentam as relações individuais e coletivas, sociais e religiosas, e onde se fornece pressupostos indispensáveis para as pessoas enfrentarem com os desafios que o cotidiano lhes reserva. A pesquisa destaca aspectos internos do ritual conhecido como o Wemilere ou Tambor de Santo; bem como a relação entre os sujeitos que participam no ritual, as suas motivações e os espaços litúrgicos onde a celebração acontece. Os aspectos abordados no trabalho não constituem uma apreciação definitiva sobre o ritual, mas uma aproximação a um sistema religioso de grande importância no contexto sócio-cultural cubano. (AU)

Is redshift-dependent evolution of galaxies a theoretical artifact?

The physical validity of the hypothesis of (redshift-dependent) luminosity evolution in galaxies is tested by statistical analysis of an intensively studied complete high-redshift sample of normal galaxies. The necessity of the evolution hypothesis in the frame of big-bang cosmology is confirmed at a high level of statistical significance; however, this evolution is quantitatively just as predicted by chronometric cosmology, in which there is no such evolution. Since there is no direct observational means to establish the evolution postulated in big-bang studies of higher-redshift galaxies, and the chronometric predictions involve no adjustable parameters (in contrast to the two in big-bang cosmology), the hypothesized evolution appears from the standpoint of conservative scientific methodology as a possible theoretical artifact.

Real or virtual large-scale structure?

Modeling the development of structure in the universe on galactic and larger scales is the challenge that drives the field of computational cosmology. Here, photorealism is used as a simple, yet expert, means of assessing the degree to which virtual worlds succeed in replicating our own.