Temperature-dependent crack surface tension

The fracture surface energy is calculated for a one-dimensional, exactly solvable model of a crack. The temperature dependence of the crack surface tension is determined on the basis of a self-consistent Einstein approach. It is found that lattice vibrations result in a strong reduction in the crack surface tension.     

Supersonic crack motion in a harmonic lattice

Antiplane shear cracks in a harmonic square lattice have been studied in a molecular dynamics simulation. They can reach velocities larger than the shear wave velocity.     

High-temperature creep associated with the climb of extended dislocations subjected to chemical stresses

The effect of chemical stresses upon the relation between extended dislocations and high-temperature creep in a thin plate has been investigated. The critical stress needed for the contraction of extended jogs and its effect on the creep rate are obtained. The results indicate that the critical stress needed for the contraction increases with decreasing stacking fault energy (SFE). However, creep occurs more easily with increasing SFE and increasing angle of the Burgers vector to the dislocation line, as well as with the concentration of any diffusing atoms.     

Rethinking ‘Don't Blame the Victim’

SUMMARY

The psychology of victims and the dynamics of victimhood have been largely ignored by scholars and clinicians. While in past years the tendency has been to blame victims, more recently the tide has turned. It is now politically incorrect to explore the role of victims in violent systems, as exploring the psychology of victims has become synonymous with blaming the victim. While shying away from blame, this article will explore the familial and cultural origins of victimhood, victims' characteristics, their relationships with the perpetrators, and it will offer a victim typology. As we move from btame to a more complex understanding of violent systems, the perpetuation of these systems in our culture, and the role victims play in these systems, we provide ourselves with better tools to predict and prevent further victimization.     

From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

Increasing Behavioral Skills and Level of Understanding in Adults: A Brief Method Integrating Dennison's Brain Gym & #x00AE; Balance with Piaget's Reflective Processes

A single session intervention was given individually to 4 adults in order to assist them in achieving their personal goals by improving their behavioral skills for achieving the goals and their conceptual understanding of & #x201C;how to & #x201D; attain these goals. The method was based on a brain-ability analysis of understanding & #x201C;conservation & #x201D; on Jean Piaget's conservation tasks combined with Paul and Gail Dennison's Brain Gym & #x201C;balance & #x201D; procedure. My & #x201C;whole brain understanding & #x201D; model (C. A. Wolfsont, 1999, 2000) and M. L. Commons et al.'s Hierarchical Complexity Scoring System manual were used to analyze the verbal protocols (M. L. Commons et al., 1992; Commons, Danaher, & Meaney, 2000). Increases were found in the participants' conceptual understanding and in the complexity of their performance.     

Religion, Science, and Evolution: Paul Tillich's Fourth Way

Abstract. In his book God After Darwin John Haught provides a useful categorization of theological approaches to evolution: some theologians actively oppose Darwinian evolution, another group maintains that science and religion have nothing to say to one another, and a third seeks to engage evolution. Haught wishes to pursue the third way. But many theological attempts to talk about divine action in the world, including divine involvement in the process of evolution, run afoul of the scientific principle of the conservation of matter‐energy. Haught's reliance on the now‐familiar notion that information can have causal efficacy does not in fact escape this difficulty. I suggest a fourth approach, represented by a constructive reading of Paul Tillich's theology. The central argument is that Tillich offers a way of taking Darwinian evolution up into one's ultimate concern without claiming that God has any causal relation to evolution. God provides no historical telos for evolution, but rather a “depth teleology” that springs from the manner in which God, as the depth of the structure of finite being, is the object of Christian faith.     

Acute stress disorder among civilians during a war and post-traumatic growth six years later: the impact of personal and social resources

Background and Objectives: Various studies suggest a link between stress response to a traumatic event and post-traumatic growth (PTG), but little is known about their long-term relationship. In this study, the relationship between acute stress disorder (ASD) among civilians during a war on the home front and PTG six years later was examined for the first time. Based on the conservation of resources (COR) theory, the role of personal and social resource loss and gain as moderating factors was investigated. Design and Methods: At Time 1 of the research (the Second Lebanon War in 2006), a structured questionnaire was administered to 370 civilians living within rocket range. At Time 2, 6 years later, 301 participants from Time 1 were again examined. The data analysis refers to the 301 respondents who participated at Time 2. Results: The findings indicate a significant relationship between ASD and PTG. Examination of the interaction revealed that resource gain (but not resource loss) moderates (strengthens) the relationship between the two. Conclusions: These findings are not consistent with the COR view that resource loss has a greater effect on stress responses than resource gain.     

THE ATOMIC PRIESTHOOD AND NUCLEAR WASTE MANAGEMENT: RELIGION,SCI‐FI LITERATURE,AND THE END OF OUR CIVILIZATION

This article discusses the idea of an “Atomic Priesthood,” a religious caste that would preserve and transmit the knowledge of nuclear waste management for future generations. In 1981, the US Department of Energy commissioned a “Human Interference Task Force” (HITF) that would examine the possibilities of how to maintain the security of nuclear waste storage sites for 10,000 years, a period during which our civilization would likely perish, but the dangerous nature of nuclear waste would persist. One option that was discussed was the establishment of an “atomic priesthood,” an idea that science fiction writers like Isaac Asimov and Arsen Darney had already toyed with. Reading the HITF report alongside sci‐fi novels, my article will shed light on the question of how the sheer force of nuclear power (and the longevity of nuclear waste) lends itself to religious interpretations and how the idea of the atomic priesthood is connected with the utopian/dystopian aspects of nuclear power.     

Making Energy Infrastructure: Tactical Oscillations and Cosmopolitics

Abstract

Integrating renewable energy sources into the power grid and ensuring public interest in energy is a key concern in many countries. What role may art play, and what political strategies do artists employ, in order to intervene in the infrastructuring of energy and public environments? As the case study here, a Copenhagen art and energy competition invited artists and designers from around the world to submit ideas for large-scale public artworks that can generate utility-scale renewable energy. The competition process had a smooth and consensus-seeking political strategy, manifested in a set of tactical oscillations. In order to engage with local stakeholders and ensure the success of the competition, the project managers oscillated between presenting the competition as part of existing policy initiatives and as posing alternatives to existing policy. They oscillated between being situated in a pragmatic present and in an unprecedented future; between being tied to the specific site of the competition and belonging to no place in particular; and not least between being predominantly an art project and primarily an infrastructure project. Remarkable differences between cosmopolitics and smooth politics appear here, especially compared to the literature analysing the roles played by art and design when imagining new ways of living with energy. Oscillation between smooth politics and cosmopolitics may provide a generative way forward for actors wishing to engage in the infrastructuring of environments.