Academic literature on the topic 'Holy motors (Motion picture)'

Indiana Jones and the Last Crusade, a popular motion picture, offers a modem version of a Quest for the Holy Grail. Although this grail legend is new, a survey of medieval through nineteenth-century stories of heroic quests for a grail reveals that grail legends have always differed from each other in significant ways. The grail itself has been identified in some legends as a cup or chalice, and in others as a dish, platter, book, stone, or, possibly, a reliquary. Also profoundly different are the ways in which legends describe the purposes effects of a quest for the grail. What these diverse legends have in common, however, is their association of a quest for the grail with a hero's attempt to reverse the evils that endanger a particular society. This essay traces various grail legends to determine how these popular tales, including the film version, present man's quest for transcendence, and moral and spiritual renewal.

Linear DC motors (LDPT) with a limited armature stroke are used in mechanisms that reciprocate the working body or stabilize its position in tracking systems. The use of LDPT instead of rotary motion motors with a converter in the form of a crank mechanism, a screw pair or other similar mechanical systems leads to a significant simplification of the kinematic scheme, increased efficiency and, as a rule, increased accuracy of the complex and its reliability. There are a number of problems in the creation of LDPT, which are not fully reflected in the scientific and technical literature. In particular, with parametric optimization of the engine according to weight, size and energy criteria, one of the main limiters is overheating of the winding, and in magnetoelectric machines, also overheating of permanent magnets, which are very sensitive to the magnitude of the operating temperature and thermal shocks. The article presents an analytical method for calculating the thermal state of an engine in steady state, based on the method of thermal substitution schemes. The technique is designed for use in a parametric optimization program. To clarify the values of the a priori coefficients in the analytical expressions of the proposed algorithm, the authors modeled the LDPT using the numerical finite element method. Based on the simulation results, a picture of the temperature field of the machine was obtained and the critical heating areas were determined. Verification of the theoretical provisions was carried out during experimental studies of the prototype engine. The tests showed good convergence of the calculated and experimental parameters.

Molecular agitation more rapid than thermal Brownian motion is reported for cellular environments, motor proteins, synthetic molecular motors, enzymes, and common chemical reactions, yet that chemical activity coupled to molecular motion contrasts with generations of accumulated knowledge about diffusion at equilibrium. To test the limits of this idea, a critical testbed is the mobility of catalytically active enzymes. Sentiment is divided about the reality of enhanced enzyme diffusion, with evidence for and against. Here a master curve shows that the enzyme diffusion coefficient increases in proportion to the energy release rate—the product of Michaelis-Menten reaction rate and Gibbs free energy change (ΔG)—with a highly satisfactory correlation coefficient of 0.97. For 10 catalytic enzymes (urease, acetylcholinesterase, seven enzymes from the glucose cascade cycle, and one other), our measurements span from a roughly 40% enhanced diffusion coefficient at a high turnover rate and negativeΔGto no enhancement at a slow turnover rate and positiveΔG. Moreover, two independent measures of mobility show consistency, provided that one avoids undesirable fluorescence photophysics. The master curve presented here quantifies the limits of both ideas, that enzymes display enhanced diffusion and that they do not within instrumental resolution, and has possible implications for understanding enzyme mobility in cellular environments. The striking linear dependence of ΔGfor the exergonic enzymes (ΔG<0), together with the vanishing effect for endergonic enzyme (ΔG>0), are consistent with a physical picture in which the mechanism boosting the diffusion is an active one, utilizing the available work from the chemical reaction.

CONVERSATIONS WITH GALILEO: A Fictional Dialogue Based on Biographical Facts by William R. Shea. London, UK: Watkins Media, 2019. xi + 115 pages, including notes and further reading. Hardcover; $14.95. ISBN: 9781786782496. *Have you ever wanted to engage in an extended conversation with a famous person whose work and historical milieu you have studied carefully for many years? William R. Shea, one of the world's leading Galileo scholars, invites you to sit down, relax with a cup of coffee or a glass of wine, to engage in a conversation with Galileo. Conversations with Galileo: A Fictional Dialogue incorporates many of Galileo's own words taken from his works or letters. This slim book will allow you to experience how such a dialogue may have transpired. *Shea, a Canadian historian, was Galileo Professor of the History of Science at the University of Padua, Italy from 2003-2012, the very university where Galileo once taught. He has authored many books about Galileo and the Scientific Revolution. The latest, co-authored with Mariano Artigas, are Galileo in Rome: The Rise and Fall of a Troublesome Genius (2003) and Galileo Observed: Science and the Politics of Belief (2006). Conversations with Galileo is part of a series of books published by Watkins Media Ltd., offering conversations with luminaries such as JFK, Oscar Wilde, Casanova, Buddha, Charles Dickens and Isaac Newton. *First, a word about the format of Conversations with Galileo: A three-page introduction by Dava Sobel, author of Longitude (1995) and Galileo's Daughter (1999), is followed by a short (21-page) biography by Shea entitled "Galileo (1564-1642): His Life in Short." Then we are offered 13 chapters dealing with a vast range of topics. Each chapter then begins with Shea posing a leading personal question. These questions cover what, I suspect, most people would want to ask Galileo: questions about censorship, the earth as a planet, scientific failures, what do you take the Bible to say, relations with the Roman Catholic Church Congregation of the Holy Office, also known as the Roman Inquisition, and the Congregation of the Index, other church officials, and, perhaps a final question: what is your claim to fame? The Galileo I remember: the rebel, the seat-of-the-pants philosopher, the "heretic," the defender of the Copernican world-picture, and the creator of a "science of motion" (appearing in the last chapter, "His Claim to Fame") are all present. *So, what more would you want to ask? To me it was surprising to see what else Shea does in fact ask. There are conversations/chapters dealing with "Family Burdens," "Wine, Women and Song," "The Burdens of Teaching," "Moonlighting," "Mind your Horoscope," "The Plague," and "On Art and Literature." This is a Galileo with a human face, with human foibles, jealousies, amorous interests, financial pressures and responsibilities, work-load issues, social conventions, concerns about the plague and social distancing, and literary interests. These are subjects which are usually hidden or absent in many accounts of Galileo's exploits. For instance, we learn of Galileo the lutenist and of his musical family: his father Vincenzo, his brother Michelangelo (a court musician to the grand duke of Bavaria in Munich). We meet his children: his two daughters, Virginia and Livia, who both entered a convent, and his son Vincenzo who had no scientific interests. We also learn about Galileo's life as a student. At seventeen, Galileo attended the University of Pisa to study medicine and "natural philosophy" (science in our parlance). He attended lectures for four and one-half years without acquiring a degree (which was quite common at the time) but did develop his mathematical interests. These are only a few of the personal details in Galileo's life which Shea explores in this book. *All in all, this is a delightful and inviting book, carefully constructed, written in an engaging style, and easy to read. Don't let the poorly designed cover keep you from picking it up. This is a good read for anyone wanting to get a look behind the scenes and meet an illustrious natural philosopher as he lived his rich and complex life. *Reviewed by Arie Leegwater, Department of Chemistry and Biochemistry, Calvin University, Grand Rapids, MI 49456.

THE WORLD ACCORDING TO PHYSICS by Jim Al-Khalili. Princeton, NJ: Princeton University Press, 2020. 336 pages. Hardcover; $16.95. ISBN: 9780691182308. *The World According to Physics is Jim Al-Khalili's "ode to physics" (p. vii). While Al-Khalili has been publishing popular science for over twenty years, this is his first attempt to provide the layperson a cohesive overview of physics as a whole, linking together relativity, quantum mechanics, and thermodynamics into one unified (or rather, not yet unified) picture of the cosmos. "Ode" is appropriate, for the author's unrelenting adoration of his subject is apparent throughout; this is a child's dream fulfilled, and in many ways is a broader summa of the world according to the mature Al-Khalili, bringing together not only physics, but also his views on truth, society, and our future. *Khalili opens with a discussion of how the human mind craves narrative. Yet science has displaced much of the old myths and religions: "Contrary to what some people might argue, the scientific method is not just another way of looking at the world, nor is it just another cultural ideology or belief system. It is the way we learn about nature through trial and error, through experimentation and observation, through being prepared to replace ideas that turn out to be wrong or incomplete with better ones, and through seeing patterns in nature and beauty in the mathematical equations that describe these patterns. All the while we deepen our understanding and get closer to that "truth"--the way the world really is" (p. 2). *While physics is not just another "story," it does have a cosmic scale that gives it a captivating wonder of its own, providing the basis for chapter 2 ("Scale"). Physics encompasses the infinitely small (e.g., subatomic particles) as well as the infinitely large (e.g., the expansion of spacetime at the farthest reaches of existence). Further, its scope is not merely all of space but all of time as well, getting within decimal points of the first instant after the big bang, while providing prophetic approximations of how the cosmos might end. While Al-Khalili does not play his cards this early, his later chapters (pp. 242-43 in particular) will reveal that this extensive scope establishes physics as the most fundamental discipline, the reigning queen of the sciences. *The deeper project begins in chapter 3 ("Space and Time"). Al-Khalili wishes to display the underlying skeleton that comprise the unification project of physics, charting each merger until the final matchup is made (similar to a playoff line-up, where 16 teams soon become 8, then 4, then 2, then 1). Just as Newton wedded heaven and Earth through gravity, Einstein wedded space and time, explaining a diversity of phenomena with ever-simpler equations. While Al-Khalili's popular explanations of special and general relativity are merely adequate, his grasp of the broader narrative of unification in which these theories stand is incredibly useful, helping the layman see the trajectory of the book and physics as a whole, even when they cannot understand each individual step. *While chapter 3 unified space and time, chapter 4 ("Energy and Matter") unifies the energy and mass which warp said spacetime. Yet the unifications of relativity hit a snag when they come to "The Quantum World" (chapter 5) and to "Thermodynamics and the Arrow of Time" (chapter 6). While Einstein seems to rule over the kingdom of all things great, quantum mechanics rules over all things small, and no one has managed to negotiate a treaty just yet. Things do not work "down there" as they do "up here"; the laws of the macro are not the laws of the micro. Further, thermodynamics suggests that there is a directionality to time--for things move toward greater entropy--yet it is unclear how this can be made consistent with relativistic time or the conceptual reversibility of time in the quantum world. *Al-Khalili then moves in chapter 7 ("Unification") to possible reconciliations of these issues. He does an admirable job of explaining how the electromagnetic and weak nuclear forces were unified into the electroweak force, as well as explaining the ongoing attempt to unify the strong force with the electroweak force in a grand unified theory. This would leave only the holy grail: the attempt to unify gravity with the other three forces. String theory attempted such a unification by appealing to ten dimensions, yet by the 1990s there were five different string theories, which themselves needed to be unified, spawning M Theory (which required an additional eleventh dimension). An opposing contender soon arrived in loop quantum gravity. While string theory posits a quantum particle (the graviton) that exists within spacetime, loop quantum gravity inverts the order, making space more fundamental than a quantized particle within space, and so quantizing spacetime itself. These quanta of space are then "looped" together, determining the shape of spacetime. *Having unveiled the best approximations at a unified theory in physics today, Al-Khalili then ventures in chapter 8 to evaluate the subsequent state of the subject. He expresses frustration that no definitive proof has adjudicated between possible theories of everything, and that such unification seems further away now than it did thirty years ago. Even major discoveries, such as the Higgs boson, have mostly confirmed what we already suspected for decades, rather than genuinely pushing the envelope. Yet while he has given plenty of reason to be sceptical, Al-Khalili then lists recent developments that show that plausible models of quantum gravity continue to come forward, for example, Witten's M-Theory or Maldacena's gauge/gravity duality. Further, physics continues to make substantial technological contributions to daily life. This leads naturally into chapter 9 ("The Usefulness of Physics"). Particular attention is paid to the future possibilities of quantum computing for physics, medicine, AI, and a whole host of other multi-disciplinary simulations and processes that quantum superpositions would allow (for superpositions enable a greater degree of complexity in contrast to binary). *Al-Khalili concludes with a final chapter ("Thinking like a Physicist") about how physics and the scientific method can and should help govern public discourse. In this chapter, the true aim of his project comes to light, suggesting he is not providing a picture of the world according to physics, but the world as it simply is: "One day we may find a new theory of quantum gravity, but it will never predict that my ball will take twice or half as long as Newton's equation of motion predicts. That is an absolute truth about the world. There is no philosophical argument, no amount of meditation, no spiritual awakening or religious experience, or gut instinct or political ideology that could ever have told me that a ball dropped from a height of five metres would take one second to hit the ground. But science can tell me" (p. 276). *While Al-Khalili claimed in the preface that he would try to avoid metaphysical questions (p. xiii), he inevitably (and at times, self-consciously) stumbles back upon them, making ontological claims about the world-in-itself. Indeed, even his quest for unification is arguably based on a philosophical presupposition that unity is more fundamental than diversity, a tradition which came to fruition in Neoplatonism and Christian monotheism. While Al-Khalili acknowledges the need for philosophy and science to communicate (p. xiv), in practice he seems to treat philosophy as a useful tool for science when it hits a roadblock (e.g., for unpacking the implications of quantum mechanics) rather than a discipline in its own right that has the ability to question the underlying epistemic and ontological assumptions of science itself. As such, while his manner is more open and humble than your average humanist/materialist (he was elected president of the British Humanist Association in 2012), his actual beliefs do not seem to have absorbed much at all of the philosophical or theological complexity required for the sorts of claims he is making: "The human condition is bountiful beyond measure. We have invented art and poetry and music; we have created religions and political systems; we have built societies, cultures, and empires so rich and complex that no mere mathematical formula could ever encapsulate them. But, if we want to know where we come from, where the atoms in our bodies were formed--the "why" and "how" of the world and universe we inhabit--then physics is the path to a true understanding of reality. And with this understanding, we can shape our world and our destiny" (p. 281). *Ultimately, if one wants a helpful primer on physics, Al-Khalili provides a passionate and serviceable introduction. While his explanations of some topics were perhaps too much for newcomers, his weaving together of subjects often treated in isolation helps get things back on track, providing a grander narrative for lost readers to latch on to. Yet, if one is looking to see how this narrative fares as an all-encompassing account of the "why" and "how" of our world, then there are superior accounts available on the market. Indeed, thousands of years of writing and prayer have already sought out and encountered the One at the heart of creation. *Reviewed by Jonathan Lyonhart, University of Cambridge, Sidney Sussex College, Cambridge, UK CB2 3HU

THE WORLD ACCORDING TO PHYSICS by Jim Al-Khalili. Princeton, NJ: Princeton University Press, 2020. 336 pages. Hardcover; $16.95. ISBN: 9780691182308. *The World According to Physics is Jim Al-Khalili's "ode to physics" (p. vii). While Al-Khalili has been publishing popular science for over twenty years, this is his first attempt to provide the layperson a cohesive overview of physics as a whole, linking together relativity, quantum mechanics, and thermodynamics into one unified (or rather, not yet unified) picture of the cosmos. "Ode" is appropriate, for the author's unrelenting adoration of his subject is apparent throughout; this is a child's dream fulfilled, and in many ways is a broader summa of the world according to the mature Al-Khalili, bringing together not only physics, but also his views on truth, society, and our future. *Khalili opens with a discussion of how the human mind craves narrative. Yet science has displaced much of the old myths and religions: "Contrary to what some people might argue, the scientific method is not just another way of looking at the world, nor is it just another cultural ideology or belief system. It is the way we learn about nature through trial and error, through experimentation and observation, through being prepared to replace ideas that turn out to be wrong or incomplete with better ones, and through seeing patterns in nature and beauty in the mathematical equations that describe these patterns. All the while we deepen our understanding and get closer to that "truth"--the way the world really is" (p. 2). *While physics is not just another "story," it does have a cosmic scale that gives it a captivating wonder of its own, providing the basis for chapter 2 ("Scale"). Physics encompasses the infinitely small (e.g., subatomic particles) as well as the infinitely large (e.g., the expansion of spacetime at the farthest reaches of existence). Further, its scope is not merely all of space but all of time as well, getting within decimal points of the first instant after the big bang, while providing prophetic approximations of how the cosmos might end. While Al-Khalili does not play his cards this early, his later chapters (pp. 242-43 in particular) will reveal that this extensive scope establishes physics as the most fundamental discipline, the reigning queen of the sciences. *The deeper project begins in chapter 3 ("Space and Time"). Al-Khalili wishes to display the underlying skeleton that comprise the unification project of physics, charting each merger until the final matchup is made (similar to a playoff line-up, where 16 teams soon become 8, then 4, then 2, then 1). Just as Newton wedded heaven and Earth through gravity, Einstein wedded space and time, explaining a diversity of phenomena with ever-simpler equations. While Al-Khalili's popular explanations of special and general relativity are merely adequate, his grasp of the broader narrative of unification in which these theories stand is incredibly useful, helping the layman see the trajectory of the book and physics as a whole, even when they cannot understand each individual step. *While chapter 3 unified space and time, chapter 4 ("Energy and Matter") unifies the energy and mass which warp said spacetime. Yet the unifications of relativity hit a snag when they come to "The Quantum World" (chapter 5) and to "Thermodynamics and the Arrow of Time" (chapter 6). While Einstein seems to rule over the kingdom of all things great, quantum mechanics rules over all things small, and no one has managed to negotiate a treaty just yet. Things do not work "down there" as they do "up here"; the laws of the macro are not the laws of the micro. Further, thermodynamics suggests that there is a directionality to time--for things move toward greater entropy--yet it is unclear how this can be made consistent with relativistic time or the conceptual reversibility of time in the quantum world. *Al-Khalili then moves in chapter 7 ("Unification") to possible reconciliations of these issues. He does an admirable job of explaining how the electromagnetic and weak nuclear forces were unified into the electroweak force, as well as explaining the ongoing attempt to unify the strong force with the electroweak force in a grand unified theory. This would leave only the holy grail: the attempt to unify gravity with the other three forces. String theory attempted such a unification by appealing to ten dimensions, yet by the 1990s there were five different string theories, which themselves needed to be unified, spawning M Theory (which required an additional eleventh dimension). An opposing contender soon arrived in loop quantum gravity. While string theory posits a quantum particle (the graviton) that exists within spacetime, loop quantum gravity inverts the order, making space more fundamental than a quantized particle within space, and so quantizing spacetime itself. These quanta of space are then "looped" together, determining the shape of spacetime. *Having unveiled the best approximations at a unified theory in physics today, Al-Khalili then ventures in chapter 8 to evaluate the subsequent state of the subject. He expresses frustration that no definitive proof has adjudicated between possible theories of everything, and that such unification seems further away now than it did thirty years ago. Even major discoveries, such as the Higgs boson, have mostly confirmed what we already suspected for decades, rather than genuinely pushing the envelope. Yet while he has given plenty of reason to be sceptical, Al-Khalili then lists recent developments that show that plausible models of quantum gravity continue to come forward, for example, Witten's M-Theory or Maldacena's gauge/gravity duality. Further, physics continues to make substantial technological contributions to daily life. This leads naturally into chapter 9 ("The Usefulness of Physics"). Particular attention is paid to the future possibilities of quantum computing for physics, medicine, AI, and a whole host of other multi-disciplinary simulations and processes that quantum superpositions would allow (for superpositions enable a greater degree of complexity in contrast to binary). *Al-Khalili concludes with a final chapter ("Thinking like a Physicist") about how physics and the scientific method can and should help govern public discourse. In this chapter, the true aim of his project comes to light, suggesting he is not providing a picture of the world according to physics, but the world as it simply is: "One day we may find a new theory of quantum gravity, but it will never predict that my ball will take twice or half as long as Newton's equation of motion predicts. That is an absolute truth about the world. There is no philosophical argument, no amount of meditation, no spiritual awakening or religious experience, or gut instinct or political ideology that could ever have told me that a ball dropped from a height of five metres would take one second to hit the ground. But science can tell me" (p. 276). *While Al-Khalili claimed in the preface that he would try to avoid metaphysical questions (p. xiii), he inevitably (and at times, self-consciously) stumbles back upon them, making ontological claims about the world-in-itself. Indeed, even his quest for unification is arguably based on a philosophical presupposition that unity is more fundamental than diversity, a tradition which came to fruition in Neoplatonism and Christian monotheism. While Al-Khalili acknowledges the need for philosophy and science to communicate (p. xiv), in practice he seems to treat philosophy as a useful tool for science when it hits a roadblock (e.g., for unpacking the implications of quantum mechanics) rather than a discipline in its own right that has the ability to question the underlying epistemic and ontological assumptions of science itself. As such, while his manner is more open and humble than your average humanist/materialist (he was elected president of the British Humanist Association in 2012), his actual beliefs do not seem to have absorbed much at all of the philosophical or theological complexity required for the sorts of claims he is making: "The human condition is bountiful beyond measure. We have invented art and poetry and music; we have created religions and political systems; we have built societies, cultures, and empires so rich and complex that no mere mathematical formula could ever encapsulate them. But, if we want to know where we come from, where the atoms in our bodies were formed--the "why" and "how" of the world and universe we inhabit--then physics is the path to a true understanding of reality. And with this understanding, we can shape our world and our destiny" (p. 281). *Ultimately, if one wants a helpful primer on physics, Al-Khalili provides a passionate and serviceable introduction. While his explanations of some topics were perhaps too much for newcomers, his weaving together of subjects often treated in isolation helps get things back on track, providing a grander narrative for lost readers to latch on to. Yet, if one is looking to see how this narrative fares as an all-encompassing account of the "why" and "how" of our world, then there are superior accounts available on the market. Indeed, thousands of years of writing and prayer have already sought out and encountered the One at the heart of creation. *Reviewed by Jonathan Lyonhart, University of Cambridge, Sidney Sussex College, Cambridge, UK CB2 3HU

Sacrificial Tradition and Religion during the Early Iron Age in South Scandinavia – with Special Reference to Settlement SacrificesSacrificial customs and religion during the Early Iron Age (500 BC–400 AD) has occupied archaeologists from the infancy of archaeology. Most would probably agree that the religion was primarily fertility related, originating as it was in the existing peasant society. The literature does not reflect any disagreement about the religion of the Early Iron Age being polytheistic and consequently concerned a variety of gods. However, it is still unknown how the religion was integrated in the everyday life, and under which conditions it was practiced.The research interest and the overall synthesis framework have especially addressed sacrifices in bogs and wetlands (for instance weapon sacrifices, bog bodies, deposited earthenware, anthropomorphic wooden figures, domestic animals, cauldrons, ring sacrifices, etc.). Strongly simplified, the existing consensus may be expressed in one single sentence: The overall society-related sacrificial traditions develop from being almost exclusively connected with wetland areas during the Early Iron Age (until c.400 AD) to being primarily connected with dry land after this time, cf. Fig. 1.The question is whether – based on the intense data collection over the recent decades – archaeology can or should maintain this very simple picture of the development of the sacrificial traditions and the religions during the Iron Age? Is it possible that we – rooted in for instance narrow definitions of sacrificial finds, habitual thinking, and a “delusion” consisting of the numerous well-preserved, well-documented, spectacular, and impressive finds of bog sacrifices – fail to see numerous forms of deposits, which (as opposed to the impressive finds of sacrifices in bogs) are hidden in the archaeological material?The settlements of the Iron Age have been excavated in large numbers over the recent decades, and it is the ritual finds from these localities that provide the background for this article.The ritual deposits from the settlements can be divided into two superior groups distinguished by the physical context. One comprises sacrifices made to constructions, which are characterized by being directly connected to a specific structure; the other encompasses settlement sacrifices that are to a higher degree characterized by an overriding affiliation to the settlement. The establishment of a sacrifice definition suitable for scanning the archaeological material for relevant finds is of vital importance. As the definition should not beforehand restrict the search through the material, it is important not to narrow the basis by concentrating only on the physical characteristics of the individual artefacts. The general idea behind the present presentation is that the different ritual dimensions of a society are internally connected as they function within the same overall conventions and, as a consequence, make up parts of a general mental structure, which can leave physically recognizable traces across the different ritual dimensions, cf. Fig. 2. This principal viewpoint creates a theoretical starting point for my work and the established definition of sacrificial finds: All intentionally deposited objects, which analytically show significant similarities as regards their physical appearance and/or their deposition context with other recognized ritual objects/contexts, and which are closely connected to these in time and space, should, when analysed, be considered sacrificial finds.The British religious historian, Ninian Smart, describes religion as consisting of seven thematically describing situations, which – albeit not completely unconnected – may be described individually:1) A dogmatic and philosophical dimension, comprising doctrine systems.2) A mythical and narrative dimension, comprising tales of the deities, of the creation, etc.3) An ethical and judicial dimension, comprising the consequences of the religion in relation to the shaping of the life of the individual.4) A social and institutional dimension comprising organisations and institutions that tie together the individual religious society.5) An empirical and emotional dimension comprising the individual’s experience of god and the divine.6) A ritual and practical dimension comprising prayer, sacrifices, worship, etc.7) A materiel dimension comprising architecture, art, sacred places, buildings, and iconography.As archaeologists, we have a very limited possibility of investigating the very thoughts behind the practiced religion. It is therefore natural to concentrate to a higher extent on the overall setting for it – the ritual dimension and the materiel dimension respectively. The ritual dimension and in particular its sacrificial aspect is traditionally divided into groups characterised by their significance level within the religion as such.1) The first and most “important” group consists of cult rituals. These are characterized by being calendar rites based on the myths of the religion or the history of the people, and by playing a part in the events of the year.2) The next group comprises transition rites (rite de passage), which follow the life cycle of the individual.3) The last group comprises rites of crises, which serve the purpose of averting danger, illness, etc.It is important to realize that the two first ritual groups are predictable cyclic rituals addressing the gods, the myths, and/or the people/the individual respectively. Only the third and least central group of rituals is determined by non-predictable and “not-always” occurring incidences. On this background, it becomes central to analyse, which category one is facing when one wants to assess its importance for the religion as such, in order to evaluate the primary character of the religion.In an attempt to understand the overall importance of a specific ritual practice, one cannot ignore a very complicated problem, which is to evaluate whether the sacrifices were practiced by single individuals or by a larger group of people as part of more common and society-supporting rituals. The issue of the relation between different sacrifice types and the groups causing these has been addressed repeatedly. Often, narrow physical interpretation frames as to who sacrificed what are advanced (i.e. Fig. 3). However, the question is how suitable are these very narrow and rigid interpretation models? As mentioned above, a sacrifice is defined by the intention (context) that caused it rather than by the specific physical form of the object!The above mentioned methodical and theoretical issues provide the background for the author’s investigation of the archaeological sources, in which he focused especially on the relationship between ritual actions as they are expressed in bog deposits and in burial grounds and measured them against the contemporary finds from the settle­ments.The analysis of the archaeological material is based on those find groups (sacrifices of cauldrons, magnificent chariots, humans, animals, metals, and weapons), which have traditionally been presented as a proof that society supporting and more community influenced ritual sacrifices were carried out beside the bogs.The examination of the material supports that sacrifices of cauldrons, magnificent chariots, humans, animals, and earthenware are found in both settlements and wetlands (Figs. 4-12), and that the deposits seem to follow superior ritual conventions, i.e. Fig. 2. The sacrifices were not made in fixed sacred places but in a momentary sacred context, which returns to its daily secular sphere once the rituals have been carried out. Often, the ceremony consists of a ritual cutting up of the sacrificed object, and the pars pro toto principle occurs completely integrated in connection with both burial customs, wetland sacrifice customs, and settlement sacrifice customs. Sacrifices often occur as an expression of a rite de passage connected to the structures, fields, or infrastructure of the village. However, the repeated finds of earthenware vessels, humans, and animals in both wetland areas and in the villages indicates that fertility sacrifices were made regularly as part of the cyclic agricultural world. This places the find groups in a central position when it comes to understanding the religious landscape of the Early Iron Age. In a lot of respects, the settlement finds appear as direct parallel material to the contemporary wetland-related sacrificial custom and so one must assume that major religious events also took place in the settlements, for instance when a human or a cauldron was handed over to the next world. Both the selection of sacrificial objects, the form of depositing, and the preceding ceremonial treatment seem to follow superior ritual structures applying to both funerary rites and wetland sacrifices in Iron Age society.Often, the individual settlement-related sacrificial find seems to be explained by everyday doings, as largely all sacrifice-related objects of the Early Iron Age have a natural affiliation with the settlement and the daily housekeeping. However, it is clear that if the overwhelming amount of data is made subject to a comprehensive and detailed contextual analysis, settlement related find groups and attached action patterns appear, which have direct parallels in the ritual interpretation platform of the bog context. These parallels cannot be explained by pure practical or coincidence-related explanation models!As opposed to ploughed-up Stone Age axe deposits or impressive bronze depots from the Bronze Age and gold depots from the Late Iron Age, a ploughed-up collection of either earthenware, bones, human parts, etc. are not easily explained as sacrificial deposits. However, much indicates that the sacrificial settlement deposits of the Iron Age were not placed very deeply, and so they occur in the arable soil of later times. We must therefore assume that these very settlement-related sacrificial deposits from the Early Iron Age are extremely underrepresented in the available archaeological material. In order to clarify the sacrifice traditions in the Early Iron Age settlements, it is therefore necessary to have localities, which comply with a very rarely occurring find situation. The sites must have fine preservation conditions for bone material and, equally important, thick, continuously accumulated deposits of culture layers, as these preserve the usually shallowly deposited sacrifices. Further, it would be a great advantage if the site has a high degree of settlement continuity, as under optimal conditions, the investigation should comprise the activities of several centuries on the same spot.The Aalborg area holds Early Iron Age localities, which meet all of the above-mentioned conditions – for instance the settlement mound of Nr. Tranders, from which a few results will be pointed out. Time wise, the locality covers all of the Pre-Roman Iron Age and the fist part of the Early Roman Iron Age. Around ten farm units have been excavated from the settlement, each of which can be traced across a period of several hundred years. The houses were constructed with chalk floors (cf. Fig. 13), which give optimal preservation conditions for bone material, and the culture deposits assumed a thickness of up to 2 metres. Around 150 houses were excavated at this site (cf. Fig. 14). The author systematically checked the comprehensive find material, and starting from the theoretical and methodical approach presented in this article, was able to isolate 393 sacrificial deposits – a very comprehensive material in comparison with the sacrificial wetland sites!In 279 cases, it was possible to isolate sacrifices in connection with constructions. These comprised such different items as Stone Age axes, fossils, dress pins, a bronze fibula, iron knives, iron arrowheads, a bronze ring, an iron axe, various pottery sacrifices, amber, bone stilettos, bone spearheads, a bone arrowhead, complete animal skeletons, animal skulls and jaws, various animal bones, an infant, humane skull fragments, etc. (cf. Fig. 15). Just as the sacrificed objects themselves vary, so does the sacrifice intensity in the different constructions. Thus, houses without any registered construction sacrifices occur, whereas other constructions showed up to 5-15 sacrifices. These intense sacrifice activities are mainly connected with the later settlement phases from the Late Pre-Roman and the Early Roman Iron Age.The most ordinary find groups are different animal bones, pottery, Stone Age axes, fossils, and various pointed or edged tools. It is a characteristic of the construction sacrifices that they almost never show any signs of having been burnt prior to the depositing. The fact that all finds are not comparable merely because they are related to a construction is obvious, as the find group comprises as different objects as a sea urchin and an infant! Whereas the first should probably be considered an amulet, human sacrifices are traditionally considered a far more radical and ultimate act, and thus a sacrifice concerning a wider circle than the individual household. The highly varied sacrifice material causes the traditional link between construction sacrifices and an extremely narrow celebrant group to be reassessed. The excavations at Nr. Tranders also stress the fact that the amount of registered construction sacrifices are highly dependant on the preservation conditions and context registration as well as an open mind towards ritual interpretations in a traditionally secular research setting.In 114 cases, it was possible to determine settlement sacrifices at Nr. Tranders (cf. Fig. 16). The variation between the sacrificed objects closely follows the above described construction sacrifice and bog sacrifice traditions – both as regards temporary intensity in the centuries around the birth of Christ and which objects were deposited. From a superior view, the settlement sacrifices are characterized by often having been deposited in small, independent sacrificial pits, which were merely dug down a few centimetres from the surface level of the time, and rarely more than 25 cm. This very limited deposition depth emphasizes the enormous problems and distorting factors, which are probably the reason why the settlement sacrifices are so anonymous in most Iron Age settlements. They were simply ploughed away! The dominating sacrificial animal in the settlements was the sheep, often a lamb. However, the dog, the horse, and the cow also occur frequently in the material, whereas the pig is rarely included in the finds. To judge from both settlement and structure sacrifices, the distribution of sacrificial animals seem to be a direct mirror image of the life basis of the Early Iron Age society in the Aalborg area.One ritual element in particular, however, fundamentally separates the group of settlement sacrifices from those connected to structures, namely fire. Whereas fire does not seem to be part of the ritual make-up concerning structure sacrifices, both burnt and unburnt sacrifices appear in the settlement sacrifice material (cf. Fig. 17 & 18). This condition is especially obvious when examining the deposited animal and human bones. The two maps on Fig. 19 show the finds of burnt and unburnt bone deposits respectively. On the background of these two plots (x, y, and z coordinates) the following analysis has been made: (interpolation “unburnt”)-(interpolation “burnt”), cf. Fig. 20. The analysis clearly points out that the relation between burnt and unburnt bone deposits is time related: the burnt deposits were made in the time before the birth of Christ, whereas the unburnt deposits were made during the following centuries. If this is related to the contemporary development of the grave custom in North Jutland, it is noteworthy that we can establish an obvious parallel development. Thus, the burial custom also changes around the beginning of the birth of Christ from a cremation grave custom to an inhumation grave custom. This coincidence probably indicates that within the two different religious and ritual contexts, the “ritual language” is to some degree identical when it comes to passing on humans and sacrificial animals.Irrespective of the superior sacrificial context – a bog, a lake, a field, a meadow, a structure, or a settlement – both the sacrifice intensity and the sacrificed objects seem to be based on objects from the daily household. As shown in the case of Nr. Tranders, the sacrifices occur in such large numbers on settlements with optimal preservation conditions that it is impossible to maintain the thesis that the Iron Age people had an especially one-sided preference for performing the sacrificial rituals in connection with wetland areas.As a supplement to the archaeological evidence, archaeologists have often sought support in historical accounts written by Romans in the centuries around the birth of Christ. The Roman historian Tacitus’ description of the religious activities of the Teutons is particularly describing and geographically differentiated. He mentions some general features such as the Teutons mainly worshipping Mercury (Mercury is the god of fertility, shepherds, etc.) and that they consider it a sacred duty even to bring him a human sacrifice on fixed days (i.e. a sacrifice cycle). Hercules and Mars (gods of strength and war) can only be reconciled with the allowed animal sacrifices. Besides, the Teutons consider it incompatible with the grandness of the heavenly powers to close them in behind walls and give them human features (cf. the lacking iconography). Tacitus´ overall description of the religion of the Teutons is thus primarily dealing with fertility sacrifices in relation to Mercury and the sacrifice of humans on certain days, i.e. a sacrifice cycle.More specifically, Tacitus describes the religious practice performed by tribes in South Scandinavia and North Germany at the time immediately succeeding the birth of Christ:“Nor in one of these nations does aught remarkable occur, only that they universally join in the worship of Nerthus; that is to say, the Mother Earth [Nerthus is phonetically concordant with the name Njord, a fertility goddess known from Norse mythology]. Her they believe to interpose in the affairs of man, and to visit countries. In an island of the ocean stands the wood Castum: in it is a chariot dedicated to the Goddess, covered over with a curtain, and permitted to be touched by none but the Priest. Whenever the Goddess enters this her holy vehicle, he perceives her; and with profound veneration attends the motion of the chariot, which is always drawn by yoked cows. Then it is that days of rejoicing always ensue, and in all places whatsoever which she descends to honour with a visit and her company, feasts and recreation abound. They go not to war; they touch no arms; fast laid up is every hostile weapon; peace and repose are then only known, then only beloved, till to the temple the same priest reconducts the Goddess when well tired with the conversation of mortal beings. Anon the chariot is washed and purified in a secret lake, as also the curtains; nay, the Deity herself too, if you choose to believe it. In this office it is slaves who minister, and they are forthwith doomed to be swallowed up in the same lake. Hence all men are possessed with mysterious terror; as well as with a holy ignorance what that must be, which none see but such as are immediately to perish.”Traditionally, the text is solely related to the numerous bog finds from the period. The question is, however, whether this is appropriate? Even a very limited analysis of the content of the text clearly reveals that the described religious exertion and the traces it must have left in the archaeological material can only be partly described from the numerous sacrificial bogs. The account of Nerthus may be split into two separate parts. One part that describes the common religious actions and another part comprising rituals carried out by a narrower group of people. The ritual mentioned with a severely limited circle (priest and slaves) comprises the washing of the goddess’ chariot by a lake and the succeeding sacrifice of the slaves chosen for the task. Far larger does the participant group appear throughout the rest of the Nerthus story. At first, there is a short mentioning of Nerthus driving about to the different tribes! This may be interpreted in such a way that the rituals described comprise actions, which take place where people are primarily moving about, i.e. in the villages! Perhaps the larger settlements of the Early Iron Age play a central part in relation to such common society-supporting ritual traditions. Tacitus decribes the physical context to be able to change its rules and norms at this sudden religious activity (cf. “They go not to war; they touch no arms.”) and in this way change sphere from an everyday, secular context to a religious context – a sacrosanct condition arises. The settlement thus enters different spheres at different times! Tacitus´ account of the execution of and the setting for the practiced ritual structure thus closely follows the structure known from archaeological excavations of bogs and settlements.How, then, does the religious practice of the Early Iron Age – and its sacrificial part in particular – appear on the background of the analyses above? (Fig. 22). May the sacrificial activity in actual fact be divided into two overriding groups, as was previously the tradition – individual structure sacrifices on settlements and both common and individual sacrifices in wetland areas – or is it necessary to revise and differentiate this view of Early Iron Age religion and the sacrificial customs in particular?The very unbalanced picture of the ritual displays of the society, involving chosen bogs as an almost “church-like” forum, is neither expressed in the archaeological material nor in the few written sources. On the contrary, the sacrificial activity appears as a very complex area, completely connected to the time and the regional development of the society of which it was part. Sacrificial objects primarily comprising everyday objects in the form of food, earthenware, animals, and humans did not differ from the secular culture until the actual ritual act took place.Considering the fact that the sacrificial objects comprised a wide range of everyday items, it is perhaps not so strange that the context in which the objects were sacrificed also varied considerably. It thus seems as if the conventional sacrificial customs were attached to the complete active resource area of the settlements, both in the form of wetland areas, and to the same degree of settlements. The conditions concerning burial sites, field systems, grazing areas, border markings, etc. still appear unclear, although it can be established that here, too, ritual activities took place according to the same conventions.The exertion of the rituals constituted a just as varied picture during the Early Iron Age as did the choice of sacrificial objects and place of sacrifice. Thus, we see objects deposited intact, as pars pro toto, smashed, burnt, etc. In spite of this very complex picture, patterns do seem to occur. There are thus strong indications that the rituals connected to settlement sacrifices of humans and animals during the Early Iron Age are closely connected with the rituals attached to the burial custom, and as such mirror a conventional communication form between humans and gods. Conversely, it seems as if structure sacrifices through all of the Early Iron Age primarily occur unburnt and that the ritual make-up connected to the finds of structure sacrifices is thus detached from the previously mentioned types of sacrifice, whereas the actual selection of the sacrificial objects seem to follow the same pattern.It is a characteristic of the ritual environments of the Early Iron Age that they appear momentary and as part of the daily life in the peasant community. Much thus indicates that permanent sacred environments and buildings did not exist to any particularly large degree. This does not imply that people would not return to the same sacred sacrificial places but rather that in between the sacrifices, these places formed part of the daily life, just as all the other parts of the cultural landscape.The examination of both published and unpublished material shows that the settlements were parallel contexts to the wetland areas and that these two contexts probably supplemented each other within the religious landscape of the Early Iron Age. In the light of the sacrificial find material there is no need to make a strong distinction between the religious societal roles of the settlements as opposed to the wetlands. The context (wetland and settlement) cannot in itself be understood as a useful parameter for determining whether we are dealing with large collective society-supporting ritual sites or sites connected to a minor village community. The question is whether the variation of sacrificial contexts should be related to different deities and myths, i.e. the mythical and narrative dimension of the religion, rather than to the size of the group of participants. On a few settlements, metal vessels, chariots, and humans were sacrificed – find types that are traditionally associated with the bogs and with groups of participants from a larger area than the individual settlement. This interpretation should also be applied to the settlements.In spite of the fact that from an overall perspective, the practiced religion in South Scandinavia seems homogenous, there is neither archaeological nor historical evidence for the presence of real ritual and religious units comprising large areas, such as complete provinces. However, we must assume that sacrifices of for instance humans, chariots, cauldrons, and the large weapon accumulations were made by groups of people exceeding the number of inhabitants in a single settlement. We thus have no reason for questioning the traditional concept that chosen wetland areas functioned as sacred places from time to time to major sections of the population – whether the sacrifices were brought about by for instance acts of war or as part of a cyclic ritual. The question is whether the large settlements of the Early Iron Age did not play a similar part to a hinterland consisting of a number of minor settlements, as the comprehensive finds from for instance the settlement mounds near Aalborg seem to indicate.During the Late Roman Iron Age and Early Germanic Iron Age, the previously so comprehensive sacrificial activity connected to the wetlands declined considerably. Parallel to this, the frequent settlement-related fertility sacrifices of bones and earthenware vessels in the Early Iron Age recede into the background in favour of knives, lances, craftsmen’s tools, and prestigious items representing the changed society of these centuries. During the Late Iron Age, the iconographic imagery, after having been throttled down for almost a millennia, regains a central role within the religion. This happens by virtue of a varied imagery on prestigious items such as bracteates and “guldgubber,” cf. Fig. 21. Seen as a whole, it seems as if – parallel to the development of the society during the Late Roman Iron Age and the Early Germanic Iron Age – there is a dimension displacement within the ritual and religious world, which manifests itself in an increased focus on the material dimension. The question is whether this very dimension displacement is not reflecting the religious development from the fertility-related Vanir faith to the more elitist Æsir faith.Jesper HansenOdense Bys Museer Translated by Annette Lerche Trolle

AbstractIn the past two decades, the research and development of light-triggered molecular machines have mainly focused on developing molecular devices at the nanoscale. A key scientific issue in the field is how to amplify the controlled motion of molecules at the nanoscale along multiple length scales, such as the mesoscopic or the macroscopic scale, or in a more practical perspective, how to convert molecular motion into changes of properties of a macroscopic material. Light-driven molecular motors are able to perform repetitive unidirectional rotation upon irradiation, which offers unique opportunities for responsive macroscopic systems. With several reviews that focus on the design, synthesis and operation of the motors at the nanoscale, photo-responsive macroscopic materials based on light-driven molecular motors have not been comprehensively summarized. In the present review, we first discuss the strategy of confining absolute molecular rotation into relative rotation by grafting motors on surfaces. Secondly, examples of self-assemble motors in supramolecular polymers with high internal order are illustrated. Moreover, we will focus on building of motors in a covalently linked system such as polymeric gels and polymeric liquid crystals to generate complex responsive functions. Finally, a perspective toward future developments and opportunities is given. This review helps us getting a more and more clear picture and understanding on how complex movement can be programmed in light-responsive systems and how man-made adaptive materials can be invented, which can serve as an important guideline for further design of complex and advanced responsive materials.

Abstract The commensurate increase of unsprung mass due to in-wheel motors can have negative effects on either ride comfort or roadholding capability of electric vehicles (EVs). To counteract those effects, semiactive or fully active suspension systems are deployed, which tend to be high-energy consumers. This is undoubtedly problematic for EVs, since battery life and range are already limiting factors in design. Furthermore, when performance is comparable, passive suspension systems are preferred due to their simplicity, higher reliability, lower implementation cost, and zero energy consumption. In this work, using an energy-based approach, we conduct the frequency analysis response of a suspension system containing a transverse third-damper. A transverse half-car model is employed, and the behaviors of both wheels are analyzed based on disturbances on one wheel. Our results show that with an optimal damping ratio for the transverse damper, the amplitude ratio at the second resonance of one wheel could be significantly decreased, especially for high (≈ 80 kg) and medium (≈ 60 kg) unsprung masses. The implication is that the decrease in roadholding capability and reliability of the motor bearings associated with inwheel motors can be mitigated. Additionally, the behavior of the sprung mass with the third-damper suspension system was identical to that of the conventional system (though the analysis was strictly limited to vertical motion). Therefore, due to its passive nature, the third-damper suspension system design is a low-cost solution that may be able to achieve the goals of improving roadholding without affecting rider's comfort. Future experimental work and other types of analysis (e.g.,roll dynamics) should be carried out to provide a more complete picture of third-damper suspension system behavior.

Exhibiting Procedural Generation Generative art toys are software applications that create aesthetically pleasing visual patterns in response to the users toying with various input devices, from keyboard and mouse to more intuitive and tactile devices for motion tracking. The “art” part of these toy objects might relate to the fact that they are often installed in art galleries or festivals as a spectacle for non-players that exhibits the unlimited generation of new patterns from a limited source code. However, the features that used to characterise generative arts as a new meditative genre, such as the autonomy of the algorithmic system and its self-organisation (Galanter 151), do not explain the pleasure of fiddling with these playthings, which feel sticky like their toy relatives, slime, rather than meditative, like mathematical sublime. Generative algorithms are more than software tools to serve human purposes now. While humans are still responsible for the algorithmically generated content, this is either to the extent of the simple generation rules the artists design for their artworks or only to the extent that our everyday conversations and behaviours serve as raw material to train machine learning-powered generation algorithms, such as ChatGPT, to interpret the world they explore stochastically, extrapolating it in an equivalently statistical way. Yet, as the algorithms become more responsive to the contingency of human behaviours, and so the trained generation rules become too complex, it becomes almost impossible for humans to understand how they translate all contingencies in the real world into machine-learnable correlations. In turn, the way we are entangled with the generated content comes to far exceed our responsibility. One disturbing future scenario of this hyper-responsiveness of the algorithms, for which we could never be fully responsible, is when machine-generated content replaces the ground truth sampled from the real world, leading to the other machine learning-powered software tools that govern human behaviour being trained on these “synthetic data” (Steinhoff). The multiplicities of human worlds are substituted for their algorithmically generated proxies, and the AIs trained instead on the proxies’ stochastic complexities would tell us how to design our future behaviours. As one aesthetic way to demonstrate the creativity of the machines, generative arts have exhibited generative algorithms in a somewhat decontextualised and thus less threatening manner by “emphasizing the circularity of autopoietic processes” of content generation (Hayles 156). Their current toy conversion playfully re-contextualises how these algorithms in real life, incarnated into toy-like gadgets, both enact and are enacted by human users. These interactions not only form random seeds for content generation but also constantly re-entangle generated contents with contingent human behaviors. The toy-being of generative algorithms I conceptualise here is illustrative of this changed mode of their exhibition. They move from displaying generative algorithms as speculative objects at a distance to sticky toy objects up close and personal: from emphasising their autopoietic closure to “more open-ended and transformative” engagement with their surroundings (Hayles 156). (Katherine Hayles says this changed focus in the research of artificial life/intelligence from the systems’ auto-poietic self-closure to their active engagement with environments characterises “the transition from the second to the third wave” of cybernetics; 17.) Their toy-being also reflects how the current software industry repurposes these algorithms, once developed for automation of content creation with no human intervention, as machines that enact commercially promising entanglements between contingent human behaviors and a mixed-reality that is algorithmically generated. Tool-Being and Toy-Being of Generative Algorithms What I mean by toy-being is a certain mode of existence in which a thing appears when our habitual sensorimotor relations with it are temporarily suspended. It is comparable to what Graham Harman calls a thing’s tool-being in his object-oriented rereading of Heidegger’s tool analysis. In that case, this thing’s becoming either a toy or tool pertains to how our hands are entangled with its ungraspable aspects. According to Heidegger a hammer, for instance, is ready-to-hand when its reactions to our grip, and swinging, and to the response from the nail, are fully integrated into our habitual action of hammering to the extent that its stand-alone existence is almost unnoticeable (Tool-Being). On the other hand, it is when the hammer breaks down, or slips out of our grasp, that it begins to feel present-at-hand. For Harman, this is the moment the hammer reveals its own way to be in the world, outside of our instrumentalist concern. It is the hint of the hammer’s “subterranean reality”, which is inexhaustible by any practical and theoretical concerns we have of it (“Well-Wrought” 186). It is unconstrained by the pragmatic maxim that any conception of an object should be grounded in the consequences of what it does or what can be done with it (Peirce). In Harman’s object-oriented ontology, neither the hammer’s being ready to serve any purpose of human and nonhuman others – nor its being present as an object with its own social, economic, and material histories – explicate its tool-being exhaustively. Instead, it always preserves more than the sum of the relations it has ever built with others throughout its lifetime. So, the mode of existence that describes best this elusive tool-being for him is withdrawing-from-hand. Generative art toys are noteworthy regarding this ever-switching and withdrawing mode of things on which Harman and other speculative realists focus. In the Procedural Content Generation (PCG) community, the current epicentre of generative art toys, which consists of videogame developers and researchers, these software applications are repurposed from the development tools they aim to popularise through this toy conversion. More importantly, procedural algorithms are not ordinary tools ready to be an extension of a developer’s hands, just as traditional level design tools follow Ivan Suntherland’s 1963 Sketchpad archetype. Rather, procedural generation is an autopoietic process through which the algorithm organises its own representation of the world from recursively generated geographies, characters, events, and other stuff. And this representation does not need to be a truthful interpretation of its environments, which are no other than generation parameters and other input data from the developer. Indeed, they “have only a triggering role in the release of the internally-determined activity” of content generation. The representation it generates suffices to be just “structurally coupled” with these developer-generated data (Hayles 136, 138). In other words, procedural algorithms do not break down to be felt present-at-hand because they always feel as though their operations are closed against their environments-developers. Furthermore, considered as the solution to the ever-increasing demand for the more expansive and interactive sandbox design of videogames, they not only promise developers unlimited regeneration of content for another project but promise players a virtual reality, which constantly changes its shape while always appearing perfectly coupled with different decisions made by avatars, and thus promise unlimited replayability of the videogame. So, it is a common feeling of playing a videogame with procedurally generated content or a story that evolves in real time that something is constantly withdrawing from the things the player just grasped. (The most vicious way to exploit this gamer feeling would be the in-game sale of procedurally generated items, such as weapons with many re-combinable parts, instead of the notorious loot-box that sells a random item from the box, but with the same effect of leading gamers to a gambling addiction by letting them believe there is still something more.) In this respect, it is not surprising that Harman terms his object-oriented ontology after object-oriented programming in computer science. Both look for an inexhaustible resource for the creative generation of the universe and algorithmic systems from the objects infinitely relatable to one another thanks ironically to the secret inner realities they enclose against each other. Fig. 1: Kate Compton, Idle Hands. http://galaxykate.com/apps/idlehands/ However, the toy-being of the algorithms, which I rediscover from the PCG community’s playful conversion of their development tools and which Harman could not pay due attention to while holding on to the self-identical tool-being, is another mode of existence that all tools, or all things before they were instrumentalised, including even the hammer, had used to be in children’s hands. For instance, in Kate Compton’s generative art toy Idle Hands (fig. 1), what a player experiences is her hand avatar, every finger and joint of which is infinitely extended into the space, even as they also serve as lines into which the space is infinitely folded. So, as the player clenches and unclenches her physical hands, scanned in real-time by the motion tracking device Leapmotion, and interpreted into linear input for the generation algorithm, the space is constantly folded and refolded everywhere even by the tiniest movement of a single joint. There is nothing for her hands to grasp onto because nothing is ready to respond consistently to her repeated hand gestures. It is almost impossible to replicate the exact same gesture but, even if she does, the way the surrounding area is folded by this would be always unpredictable. Put differently, in this generative art toy, the player cannot functionally close her sensorimotor activity. This is not so much because of the lack of response, but because it is Compton’s intention to render the whole “fields of the performer” as hyperresponsive to “a body in motion” as if “the dancer wades through water or smoke or tall grass, if they disturb [the] curtain as they move” (Compton and Mateas). At the same time, the constant re-generation of the space as a manifold is no longer felt like an autonomous self-creation of the machine but arouses the feeling that “all of these phenomena ‘listen’ to the movement of the [hands] and respond in some way” (Compton and Mateas). Let me call this fourth mode of things, neither ready-to-hand nor present-at-hand, nor withdrawing-from-hand, but sticky-to-hand: describing a thing’s toy-being. This is so entangled with the hands that its response to our grasp is felt immediately, on every surface and joint, so that it is impossible to anticipate exactly how it would respond to further grasping or releasing. It is a typical feeling of the hand toying with a chunk of clay or slime. It characterises the hypersensitivity of the autistic perception that some neurodiverse people may have, even to ordinary tools, not because they have closed their minds against the world as the common misunderstanding says, but because even the tiniest pulsations that things exert to their moving bodies are too overwhelming to be functionally integrated into their habitual sensorimotor activities let alone to be unentangled as present-at-hand (Manning). In other words, whereas Heideggerian tool-being, for Harman, draws our attention to the things outside of our instrumentalist concern, their toyfication puts the things that were once under our grip back into our somewhat animistic interests of childhood. If our agency as tool-users presupposes our body’s optimal grip on the world that Hubert Dreyfus defines as “the body’s tendency to refine its responses so as to bring the current situation closer to an optimal gestalt” (367), our becoming toy-players is when we feel everything is responsive to each other until that responsiveness is trivialised as the functional inputs for habitual activities. We all once felt things like these animistic others, before we were trained to be tool-users, and we may consequently recall a forgotten genealogy of toy-being in the humanities. This genealogy may begin with a cotton reel in Freud’s fort-da game, while also including such things as jubilant mirror doubles and their toy projections in Lacanian psychoanalysis, various playthings in Piaget’s development theory, and all non-tool-beings in Merleau-Ponty’s phenomenology. To trace this genealogy is not this article’s goal but the family resemblance that groups these things under the term toy-being is noteworthy. First, they all pertain to a person’s individuation processes at different stages, whether it be for the symbolic and tactile re-staging of a baby’s separation from her mother, her formation of a unified self-image from the movements of different body parts, the child’s organisation of object concepts from tactile and visual feedbacks of touching and manipulating hands, the subsequent “projection of such ‘symbolic schemas’” as social norms, as Barbie’s and Ken’s, onto these objects (Piaget 165-166), or a re-doing of all these developmental processes through aesthetic assimilation of objects as the flesh of the worlds (Merleau-Ponty). And these individuations through toys seem to approach the zero-degree of human cognition in which a body (either human or nonhuman) is no other than a set of loosely interconnected sensors and motors. In this zero-degree, the body’s perception or optimal grip on things is achieved as the ways each thing responds to the body’s motor activities are registered on its sensors as something retraceable, repeatable, and thus graspable. In other words, there is no predefined subject/object boundary here but just multiplicities of actions and sensations until a group of sensors and motors are folded together to assemble a reflex arc, or what Merleau-Ponty calls intention arc (Dreyfus), or what I term sensor-actuator arc in current smart spaces (Ahn). And it is when some groups of sensations are distinguished as those consistently correlated with and thus retraceable by certain operations of the body that this fold creates an optimal grip on the rest of the field. Let me call this enfolding of the multiplicities whereby “the marking of the ‘measuring agencies’ by the ‘measured object’” emerges prior to the interaction between two, following Karen Barad, intra-action (177). Contrary to the experience of tool-being present-at-hand as no longer consistently contributing to our habitually formed reflex arc of hammering or to any socially constructed measuring agencies for normative behaviors of things, what we experience with this toy-being sticky-to-hand is our bodies’ folding into the multiplicities of actions and sensations, to discover yet unexplored boundaries and grasping between our bodies and the flesh of the world. Generative Art Toys as the Machine Learning’s Daydream Then, can I say even the feeling I have on my hands while I am folding and refolding the slime is intra-action? I truly think so, but the multiplicities in this case are so sticky. They join to every surface of my hands whereas the motility under my conscious control is restricted only to several joints of my fingers. The real-life multiplicities unfolded from toying with the slime are too overwhelming to be relatable to my actions with the restricted degree of freedom. On the other hand, in Compton’s Idle Hands, thanks to the manifold generated procedurally in virtual reality, a player experiences these multiplicities so neatly entangled with all the joints on the avatar hands. Rather than simulating a meaty body enfolded within “water or smoke or tall grass,” or the flesh of the world, the physical hands scanned by Leapmotion and abstracted into “3D vector positions for all finger joints” are embedded in the paper-like virtual space of Idle Hands (Compton and Mateas). And rather than delineating a boundary of the controlling hands, they are just the joints on this immanent plane, through which it is folded into itself in so many fantastic ways impossible on a sheet of paper in Euclidean geometry. Another toy relative which Idle Hands reminds us of is, in this respect, Cat’s Cradle (fig. 2). This play of folding a string entangled around the fingers into itself over and over again to unfold each new pattern is, for Donna Haraway, a metaphor for our creative cohabitation of the world with nonhuman others. Feeling the tension the fingers exchange with each other across the string is thus, for her, compared to “our task” in the Anthropocene “to make trouble, to stir up potent response to devastating events, as well as to settle troubled waters and rebuild quiet places” (Haraway 1). Fig. 2: Nasser Mufti, Multispecies Cat's Cradle, 2011. https://www.kit.ntnu.no/sites/www.kit.ntnu.no/files/39a8af529d52b3c35ded2aa1b5b0cb0013806720.jpg In the alternative, in Idle Hands, each new pattern is easily unfolded even from idle and careless finger movements without any troubled feeling, because its procedural generation is to guarantee that every second of the player’s engagement is productive and wasteless relation-making. In Compton’s terms, the pleasure of generative art toys is relevant to the players’ decision to trade the control they once enjoyed as tool users for power. And this tricky kind of power that the players are supposed to experience is not because of their strong grip, but because they give up this strong grip. It is explicable as the experience of being re-embedded as a fold within this intra-active field of procedural generation: the feeling that even seemingly purposeless activities can make new agential cuts as the triggers for some artistic creations (“Generative Art Toys” 164-165), even though none of these creations are graspable or traceable by the players. The procedural algorithm as the new toy-being is, therefore, distinguishable from its non-digital toy relatives by this easy feeling of engagement that all generated patterns are wastelessly correlated with the players’ sensorimotor activities in some ungraspable ways. And given the machine learning community’s current interest in procedural generation as the method to “create more training data or training situations” and “to facilitate the transfer of policies trained in a simulator to the real world” (Risi and Togelius 428, 430), the pleasure of generative art toys can be interpreted as revealing the ideal picture of the mixed-reality dreamed of by machine learning algorithms. As the solution to circumvent the issue of data privacy in surveillance capitalism, and to augment the lack of diversity in existing training data, the procedurally generated synthetic data are now considered as the new benchmarks for machine learning instead of those sampled from the real world. This is not just about a game-like object for a robot to handle, or geographies of fictional terrains for a smart vehicle to navigate (Risi and Togelius), but is more about “little procedural people” (“Little Procedural People”), “synthetic data for banking, insurance, and telecommunications companies” (Steinhoff 8). In the near future, as the AIs trained solely on these synthetic data begin to guide our everyday decision-making, the mixed-reality will thus be more than just a virtual layer of the Internet superimposed on the real world but haunted by so many procedurally generated places, things, and people. Compared to the real world, still too sticky like slime, machine learning could achieve an optimal grip on this virtual layer because things are already generated there under the assumption that they are all entangled with one another by some as yet unknown correlations that machine learning is supposed to unfold. Then the question recalled by this future scenario of machine learning would be again Philip K. Dick’s: Do the machines dream of (procedurally generated) electronic sheep? Do they rather dream of this easy wish fulfillment in place of playing an arduous Cat’s Cradle with humans to discover more patterns to commodify between what our eyes attend to and what our fingers drag and click? Incarnated into toy-like gadgets on mobile devices, machine learning algorithms relocate their users to the zero-degree of social profiles, which is no other than yet-unstructured personal data supposedly responsive to (and responsible for regenerating) invisible arcs, or correlations, between things they watch and things they click. In the meanwhile, what the generative art toys really generate might be the self-fulfilling hope of the software industry that machines could generate their mixed-reality, so neatly and wastelessly engaged with the idle hands of human users, the dream of electronic sheep under the maximal grip of Android (as well as iOS). References Ahn, Sungyong. “Stream Your Brain! Speculative Economy of the IoT and Its Pan-Kinetic Dataveillance.” Big Data & Society 8.2 (2021). Barad, Karen. Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning. Durham: Duke UP, 2007. Compton, Kate. “Generative Art Toys.” Procedural Generation in Game Design, eds. Tanya Short and Tarn Adams. New York: CRC Press, 2017. 161-173. Compton, Kate. “Little Procedural People: Playing Politics with Generators.” Proceedings of the 12th International Conference on the Foundations of Digital Games, eds. Alessandro Canossa, Casper Harteveld, Jichen Zhu, Miguel Sicart, and Sebastian Deterding. New York: ACM, 2017. Compton, Kate, and Michael Mateas. “Freedom of Movement: Generative Responses to Motion Control.” CEUR Workshop Proceedings, 2282, ed. Jichen Zhu. Aachen: CEUR-WS, 2018. Dreyfus, Hubert L. “Intelligence without Representation: Merleau-Ponty’s Critique of Mental Representation.” Phenomenology and the Cognitive Sciences 1 (2002): 367-383. Galanter, Philip. “Generative Art Theory.” A Companion to Digital Art, ed. Christiane Paul. Hoboken, NJ: Wiley-Blackwell, 2016. 146-180. Haraway, Donna J. Staying with the Trouble: Making Kin in the Chthulucene. Durham: Duke UP, 2016. Harman, Graham. Tool-Being: Heidegger and the Metaphysics of Objects. Chicago: Open Court, 2002. ———. “The Well-Wrought Broken Hammer: Object-Oriented Literary Criticism.” New Literary History 43 (2012): 183-203. Hayles, Katherine N. How We Become Posthuman: Virtual Bodies in Cybernetics, Literatures, and Informatics. Chicago: U of Chicago P, 1999. Manning, Erin. The Minor Gesture. Durham: Duke UP, 2016. Merleau-Ponty, Maurice. The Visible and the Invisible. Ed. Claude Lefort. Trans. Alphonso Lingis. Evanston, IL: Northwestern UP, 1968. Peirce, Charles S. “How to Make Our Ideas Clear.” Popular Science Monthly 12 (1878): 286-302. Piaget, Jean. Play, Dreams and Imitation in Childhood. Trans. C. Gattegno and F.M. Hodgson. New York: W.W. Norton, 1962. Risi, Sebastian, and Julian Togelius. “Increasing Generality in Machine Learning through Procedural Content Generation.” Nature Machine Intelligence 2 (2020): 428-436. Steinhoff, James. “Toward a Political Economy of Synthetic Data: A Data-Intensive Capitalism That Is Not a Surveillance Capitalism?” New Media and Society, 2022.

In the universe of cinema, there is hardly an anthropological theme more pointed than that of the mutual definition-by-opposition that takes place between humans and animals. This issue is explored in three films, in which the deployment of animal presence is also linked to a setting in motion of technological mutations through which the cinema only appears to survive by transforming itself in enigmatic ways. The films explored are Holy Motors (Leos Carax 2012); Leviathan (Lucien Castaing-Taylor and Véréna Paravel 2013); and Goodbye to Language (Jean-Luc Godard 2014). In these films, the destiny of cinematic images, and of cinema itself, is interrogated by means of examining the animal dimension of the cinema-machine, which at times brings vision to the limits of representation

Alice in Wonderland is an animated adventure fantasy movie directed by Tim Burton, written by Linda Woolverton, and published by Walt Disney Pictures in 2010. The main topic of the movie is describing the strange dream that Alice had when she was a child. Her tumultuous imagination and love of miracles inspire us to think the way she does and to awaken the child in us. If there is one epithet in this story that will define the whole topic, it is the term Miracle. Here we encounter various strange things that we do not experience in everyday life, such as disproportion, a mixture of architectural styles combined with various geometric shapes and motifs, and a number of other strange but interesting events and places where the connection between space, time, and humans is emphasized. Many concepts, creative thoughts, and events in the movie can also be interpreted from an architectural point of view. Here first comes the different proportions of the elements and the relationship between humans and space. More specifically, Alice falls into a rabbit hole and from reality comes into a world called The Underworld, which is creative, fantastic, and invented in her dreams. With the help of an elixir and a cookie, her size increases and decreases on a drastic scale compared to the other elements around her. Another controversial scene that can be analyzed from an architectural perspective is the castles of the Red and White Queens. Both castles are in Gothic architecture, but as a result of Alice’s imagination, some shapes, motifs, and colors have been added, breaking the monotony of continuous Gothic architecture elements. Moreover, the strange creatures in the forest, the white rabbit with the clock who is constantly in a hurry, the Mad Hatter, the Cheshire Cat, and the Blue Caterpillar are characters that further enrich the story with miracles. All these elements will be discussed and analyzed in more detail below. The purpose of this analysis is to open the point of view and the inspiring thoughts of the architect with the help of a child's imaginary fantasy world.<br>

Abstract Torsional vibrations are a very common phenomenon affecting drilling operations by limiting efficiency, increasing the risk of downhole equipment failure and generating additional costs, particularly when their most severe form is encountered, the stick-slip. It is less known that torsional vibrations also strongly affect directional drilling operations reducing directional stability and tool face control. In this paper, the highly variable solicitation induced by torsional vibrations is addressed with a statistical approach. This approach, used successfully in Kuwait applications, resulted in an operational savings of 30% of the cost per foot over a panel of more than 15 runs analyzed. Steerability and directional stability is critical on directional wells, especially when using push-the-bit systems with PDC bit due to side force distributed unevenly over one bit revolution. Most of today bit design comparisons are made with an average steerability factor computed over one full revolution of the bit. The method described in this paper is going further in details and looks at the evolution of directional performance indicators within one bit revolution. With the help of a state-of-the-art 3D bit-rock interaction model, which simulates the drilling environment considering the drive system mechanism and both the drill bit and the hole being drilled as a set of 3D meshed surfaces, an accurate picture of the directional stability of the bit design is available. This approach is complemented by a statistical analysis which allows to simulate a multitude of input parameters combinations and to map the directional response of a bit design in a more robust way. Based on the results of the statistical analysis, an optimized design was selected and manufactured for a 12 ¼’-in. rotary steerable system (RSS) directional application known for having torsional vibration limitations. As revealed by the simulation results, this design was expected to exhibit a better directional stability than previous bit design iterations. This optimized design was run on RSS and positive displacement motor (PDM) assemblies and successfully drilled several wells in different fields of Kuwait operations ground. It experienced smooth and stable directional control while reducing the risk for torsional vibrations and resulted in tremendous reduction of the overall cost per foot. PDC bit selection and design process have considerably evolved in the last decade with the use of increasingly accurate simulations models. This paper presents the next step of evolution dedicated to delivering the best adapted solution to any given scenario by examining in greater detail the directional response of a drill bit.