Relevant bibliographies by topics / Secular

Academic literature on the topic 'Secular'

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Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Secular"

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Brockway, Mark. "Home on Sunday, Home on Tuesday? Secular Political Participation in the United States." Politics and Religion 11, no. 2 (November 2, 2017): 334–63. http://dx.doi.org/10.1017/s175504831700061x.

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AbstractThe American religious landscape is transforming due to a sharp rise in the percentage of the population that is nonreligious. Political and demographic causes have been proffered but little attention has been paid to the current and potential political impact of these “nones,” especially given the established link between religion, participation, and party politics. I argue that the political impact of nonreligious Americans lies in an unexplored subset of the nonreligious population called committed seculars. Committed seculars de-identify with religion, they adopt secular beliefs, and join organizations structured on secular beliefs. Using a unique survey of a secular organization, the American Humanist Association, I demonstrate that committed seculars are extremely partisan and participatory, and are driven to participate by their ideological extremity in relation to the Democratic Party. These results point to a long-term mobilizing dimension for Democrats and indicate the potential polarizing influence of seculars in party politics.
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Iqtidar, Humeira. "The Islamic Secular." American Journal of Islam and Society 34, no. 2 (April 1, 2017): 59–62. http://dx.doi.org/10.35632/ajis.v34i2.765.

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Professor Sherman A. Jackson, an authority on Islamic legal and intellectualhistory, has claimed in this article that a particular form of the secular is internalto Islam. For him, the secular is primarily a manifestation of the differentiationof spheres of human life. The Islamic secular, he argues, is revealedthrough a close reading of the boundaries that the Sharia self-imposes uponits jurisdiction and that implicitly operationalizes a type of differentiation. Hisargument rests upon a distinction between Sharia and the wider religion ofIslam. This allows him to claim that the Sharia’s self-limitation supported arecognition of other modes of reasoning and argumentation within Islam, andthat it is this space of non-Sharia reasoning that constitutes the space of thesecular within Islam. Arguing for such a relationship between Sharia and thesecular, then, leads him to point out that the distinction between the Islamicand the Western seculars lays not so much in the substance, but in their function.In other words, substantively both versions of the secular seem to supportrational, empirical thought; however, in the case of Islam, the function of thesecular is not to reduce of religion.
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Vermeer, Paul. "Europe: secular or post-secular?" Journal of Empirical Theology 22, no. 2 (2009): 222–24. http://dx.doi.org/10.1163/092229309x12523874636548.

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Hübenthal, Christoph. "The Theological Significance of the Secular." Studies in Christian Ethics 32, no. 4 (August 5, 2019): 455–69. http://dx.doi.org/10.1177/0953946819868094.

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In this article, the notion of the secular is defended as a meaningful and relevant concept in order to determine the role of theological reasoning in the public sphere. For this purpose, in the first section, it is shown that John Duns Scotus already developed a provisional account of the secular and, moreover, provided it with a theological justification. The second section starts off with a brief sketch of the secular’s main characteristics as they can be deduced from Scotus’s account. Building on Thomas Pröpper, it is demonstrated how a transcendental analysis of freedom as the basic rationale of the secular brings to the fore a fundamental ethical principle as well as an idea of the secular’s ultimate destination. Theological reasoning in the public sphere or public theology, so it will be argued, aims primarily at making visible the ethical implications and the ultimate destination of the secular.
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Trethewey, Natasha. "Secular." Callaloo 19, no. 2 (1996): 360. http://dx.doi.org/10.1353/cal.1996.0097.

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Lecourt, Sebastian. "Secular." Victorian Literature and Culture 51, no. 3 (2023): 501–4. http://dx.doi.org/10.1017/s106015032300030x.

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This essay argues that secular is an important keyword for Victorian studies because it foregrounds the particularity of universal concepts. Victorian narratives of secularization and colonial regimes of religious toleration can all be shown to have roots in the Protestant conception of religion as private individual belief and voluntary association. They therefore raise the question of how and whether such political conceptions might transcend their particularist origins. To make this point I begin by exploring the difference between secularism and secularization as critical terms. I then suggest how the recent wave of work on secularism has illuminated the link between the two—namely, by showing how attempts to imagine a secular world in fact depend upon specific ideas of what religion is and where it belongs.
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MORRIS, CYNTHIA. "Secular, Means What?" Pediatrics 87, no. 3 (March 1, 1991): 414. http://dx.doi.org/10.1542/peds.87.3.414a.

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In Reply.— I would like to thank Dr Shaw for his catholic comments on the terminology in our article. Because the study population originated from both church and state institutions during a period of 16 years, we are confident that there were neither secular1 nor secular2 effects on survival.
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Hecker, Ingrid. "Religión, política y Estado: una mirada cultural comparativa." Si Somos Americanos 8, no. 2 (December 31, 2006): 13–25. http://dx.doi.org/10.61303/07190948.v8i2.288.

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El artículo se refiere a lo relevante de la conexión activa que existe en los Estados contemporáneos entre religión y política. Se intenta mostrar un acercamiento cultural comparativo de la relación “religión/Estado”. Se distinguen cuatro tipologías sociales en términos del tratamiento de libertades individuales, derechos humanos, responsabilidades colectivas y acciones represivas/no-represivas de parte del Estado. Estas son: a) Estados religiosos con una política religiosa; b) Estados seculares con una política secular;c) Estados religiosos con una política secular; y d) Estados seculares con una política religiosa
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berg-sørensen, anders. "Secular Agency in a Post-Secular Age?" European Political Science 13, no. 3 (May 2, 2014): 302–5. http://dx.doi.org/10.1057/eps.2014.10.

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Nakai, Hiroshi, and Hiroshi Kinoshita. "Secular perturbations of asteroids in secular resonance." Celestial Mechanics 36, no. 4 (August 1985): 391–407. http://dx.doi.org/10.1007/bf01227492.

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Dissertations / Theses on the topic "Secular"

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Bloxham, J. "Geomagnetic secular variation." Thesis, University of Cambridge, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372644.

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Wolfe, Judith. "Heidegger's secular eschatology." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.530088.

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Ridley, Victoria Anne. "Jovimagnetic secular variation." Thesis, University of Liverpool, 2012. http://livrepository.liverpool.ac.uk/10175/.

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Planetary dynamos, resulting from fluid flow in electrically conductive parts of their interior, are thought to be highly time dependent. Currently, our understanding of temporal variation of these fields is limited because we only have observations for one example, the Earth. To overcome this, data acquired by 6 NASA space missions between 1973-2003 are used to investigate possible time variation (secular variation) of Jupiter's magnetic field. Previous attempts to constrain jovimagnetic secular variation have been inconclusive or ineffective for various reasons. We attempt to resolve these issues in a number of ways. All data available within 12 Jovian radii are considered and modelling of the external field takes place for each individual orbit. Whilst we find that non-uniqueness limits resolution of Jupiter's magnetodisk configuration, it does not prevent the resulting field from being constrained: we find this field does not vary greatly with time and conclude that solar activity is not a strong control on its generation. Of particular significance is our regularised minimum norm approach to modelling the planetary field. This approach allows construction of numerically stable models with small-scale (high spherical harmonic degree) structure that directly fit the observations. Two models of Jupiter's magnetic field are presented: the first time-averaged over the whole dataset, whilst the second allows for linear time variation of the field. With the inclusion of secular variation, we find an improved fit with fewer additional parameters, suggesting that changes to the field can be resolved. Our favoured solution indicates a 0.012%/year increase in Jupiter's dipole magnetic moment over the investigated time period; this value is roughly a factor of four less then that currently observed at Earth. Relating field changes to internal dynamics, we use our models of secular variation to infer the motion of material at the top of the dynamo source. Velocities on the order of 200km/year are found, approximately an order of magnitude faster then at Earth, but with similarities in flow configuration. Further analysis shows that our optimal solution may be too conservative and that we are able to approximate a polar configuration previously only attained by models employing the additional constraint of auroral footprint position. In doing so, the models favour reversed polar flux, which has important dynamical implications for the interior. The longitude of data used in these models are defined relative to the System III 1965.0 rotation period, itself defined by the magnetic field. Thus, some of the secular variation could result from inaccuracies in the determination of this reference frame. We find that such an affect cannot explain all the observed secular variation. The constraint of our magnetic models on changes to planetary rotation rate, allows a bound to be placed on angular momentum transfer between the atmosphere and deep interior, analogous with variations in Earth's observed length-of-day. This provides strong observational evidence against models directly linking surface winds to deep Jovian convection.
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Walsh, Dale. "Art and secular spirituality." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33946.

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Despite the numerous examples throughout history, the study of secular spirituality in art was mostly ignored until recently by contemporary writers, critics, historians, philosophers and educators. In my thesis, through the examination of selected images and writings, I determine how a differentiation between doctrinal and secular spirituality can be established. The importance of a rooted cosmopolitan outlook with respect to cross-cultural artistic manifestations is explored with the aim of synthesizing spiritual elements that transcend all cultures. The political, social and educational implications of ignoring spirituality are examined. A proposal to incorporate spirituality into education is introduced using art as a means to self-knowledge and understanding the implications of interconnectedness.
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Horton, Ray. "American Literature's Secular Faith." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491331157721026.

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ROVO, NATASHA. "Essays on secular stagnation." Doctoral thesis, Luiss Guido Carli, 2017. http://hdl.handle.net/11385/201129.

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The dissertation develops, in two chapters, two themes related to Secular Stagnation. In Chapter 1, I focus on Secular Stagnation and Bubbles. My starting point is an estimated vector-autoregression model and I provide empirical evidence on the existence of stock market bubbles and their response to a deleveraging shock. I show that a deleveraging shock triggers a persistent decline in loans and output, while stock prices fall on impact and only partly recover afterwards. By decomposing the stock price index within its fundamental and bubbly component, I show that its behaviour is almost entirely explained by the latter. I propose an OLG model and I show that bubbles exist if agents are financially constrained. The bubbly steady state is unstable and, after a deleveraging shock, the economy eventually reaches the undesirable bubbleless steady state, where Secular Stagnation may arise. I show that, in a sticky prices environment, by adopting an accommodative stance towards bubbles, monetary policy can ensure the stability of the bubbly steady state and the stationarity of the dynamics around it. In Chapter 2, I focus on Secular Stagnation and Market Structure. I address the question on whether the market structure affects the equilibrium level of the real interest rate, defined as the rate consistent with full employment and stable in ation. I provide an empirical and a theoretical analysis on the link between the markup, as a proxy for the market structure, and the equilibrium interest rate. I uncover some evidence that higher markups are associated with lower real rates and that more market friendly economies display higher interest rates. I propose an OLG model with monopolistic competition to interpret these findings. I focus on the effects on the equilibrium of a change in market structure, both in an exogenous and endogenous markup framework. I show that an increase in the markup puts a downward pressure on the equilibrium interest rate and the economy enters Secular Stagnation. The key transmission channel works through the market for capital.
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McFarland, Michael E. "Rethinking Secular and Sacred. On the Role of Secular Thought in Religious Conflicts." Thesis, University of Bradford, 2005. http://hdl.handle.net/10454/4260.

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In early 2001, as I began exploring the role of religion in conflict, I came across a declaration by a then little-known leader, Osama bin Laden, and his fellows. That declaration was of the World Islamic Front for Jihad Against Jews and Crusaders. Many analysts now see it as one of the founding documents of al Qaeda, the amorphous terrorist umbrella group. The purpose of the declaration was to issue a fatwa that, because United States troops were stationed in the holy Arabian peninsula and threatened Muslims, particularly in Iraq, it was every Muslim's duty 'to kill the Americans and their allies - civilians and military - ... in any country in which it is possible to do it'. Of course, the first thing that struck me, as an American, was that here was a group that wished to kill me solely because of my birthplace. They did not seem to care that I might not support specific actions of my government, even if I supported that government generally. Nor was there any discussion of whether methods other than violence might be more useful in persuading my fellow citizens as to the justice of their cause. I wondered, as a student of peace studies, what I could do in the face of such seemingly implacable hatred. The second thing that struck me about the declaration was its language. I noticed, in particular, a certain flourish that one does not often find in political analysis. The image that 'nations are attacking Muslims like people fighting over a plate of food' has always stayed in my mind because the simple image has such rhetorical power. I also noticed, in accordance with my research interests, the use of religious teachings as a justification for violence. Yet poetic rhetoric and religious dogma were not the only contents of that declaration. Bin Laden and his fellows made coherent political points. They cited as examples of the harm caused by the United States: the post-Gulf War presence of US troops in Saudi Arabia, 'dictating to its rulers [and] humiliating its people;' the continued bombing of Iraq 'even though all [Saudi] rulers are against their territories being used to that end;' and, finally, the way that these actions contributed to the security of Israel by weakening Arab nations. Thus, beneath its religious expression the declaration contained political points with which I could engage. Now, as I categorically oppose the use of violence, I unreservedly reject the conclusion of the fatwa. Moreover, I do not assume that a single statement is evidence of this group's true intent. It may very well be the case, as analysts more versed in their politics than I have argued, that al Qaeda's real goal is the establishment of an Islamic caliphate. Its affiliation with Afghanistan's Taliban certainly supports this argument. In spite of these things, though, their use of political arguments meant they were trying to reach an audience that cared about such things. I could address that audience as well, and try to propose different courses of action that would address the same concerns. Thus, I could step outside of my original framework, in which I envisioned implacable hatred, and argue for nonviolent ways of addressing the issues. Yet the religious idiom of the declaration was also an important factor. Given that the declaration addressed Muslims as Muslims, by only trying to argue political points with them I might alienate people for whom the religious language meant a great deal. Already in my research I had come to the conclusion, drawing on R. Scott Appleby's The Ambivalence of the Sacred, that the people best placed to show the peaceful potential of a religion are believers in that religion. I am not, however, religious. Thus, this conclusion left me with no recourse in the face of the religious aspects of conflict. I began to wonder what role a nonreligious - or, as I came to think of myself, a secular - person could play in peacemaking when religion is an element of a conflict. Moreover, I saw that different seculars would have different reactions to bin Laden's arguments. Some would reject the message because of the religious medium. Some, like I first did, would perceive the sociopolitical elements but continue to ignore the religious language. Others, as I also briefly did, might consider the religious element but leave out the issue of their own secular nature. Yet no perspective provided a good model for what I, as a secular, might do. Thus, the goal of my thesis became to analyze the various models of secularity, find the most beneficial principles, and construct from these a model for secular best practice. That Osama bin Laden's words should catalyze this thesis brings me to two important points. First, this is not a thesis about Islam. If a disproportionate number of the examples that I use throughout the thesis focus on Islam, this should not indicate that Islam deserves special attention concerning conflict and violence. Rather, the focus here is always on secularity and secular responses to religion in situations of conflict. However, particularly after September 11th, the largely secular policy and scholarly establishments of Europe and North America have produced a great deal of material concerning Islam. Thus, while I sought out more diverse sources dealing with secularity, I often used the religion most commented on by secular sources as an exemplar. That leads to the second point, which is that this is not a thesis about terrorism. Given its scope and the place of religion in it, most obvious case study to use in this thesis is the 'war on terror' - which I call such for ease of use, as that is what the Western media generally call it, not because I think it is an adequate designation. I will cover this topic in the final chapter, but because the thesis is about peace and violence in conflict, and not about specific forms of violence, it will not figure elsewhere. Because this thesis is concerned with violence and, specifically, with the promotion of peace, it has an overt prescriptive element. This stems in large part from my Peace Studies background. Peace Studies entails a normative commitment to pursue peaceful situations through nonviolent means. Thus, at several points I actively enjoin readers to take or not take certain types of action because, by my analysis, that is the best way to promote peaceful relationships. More generally, by the title of this thesis, I ask readers to 'rethink secular and sacred' - both what these terms mean, and more importantly how they relate to one another. In particular, this goal leads me to avoid discussing the concept of tolerance. Tolerance is often held to be a virtue by those who seek to promote nonconfrontational religious interaction. However, as many other writers have pointed out, the word 'tolerance' itself stems from physiological and biological studies, where it means the ability to withstand negative factors, such as poisons or drugs. Thus I find that its social meaning is essentially negative, denoting forbearance of what one finds repugnant. While in a very limited sense I feel that tolerance is necessary, it is only as a first step to actively engaging with what one might at first find off-putting.
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Gelot, Ludwig. "On the theological origins and character of secular international politics : towards post-secular dialogue." Thesis, Aberystwyth University, 2009. http://hdl.handle.net/2160/7756c5fc-7780-4755-aa6d-c01f6e01761c.

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At the turn of the 21st century, the global resurgence of religion is posing a direct challenge to a Westphalian international system which upholds secular politics as the most peaceful, stable, and universal foundation for international relations. The aim of this thesis is thus to interrogate the secular dimension of the contemporary political foundation as well as the beliefs and assumptions that shape IR‘s historical foresight so that international dialogue may be facilitated. Through the reconsideration of the secularisation process, I demonstrate that the Westphalian secular order emerged through the usurpation, translation, and appropriation of important religious resources found within Christianity. Far from being universal or neutral, the current foundation of international politics has theological origins and a religious character to which it is oblivious. In turn, this implies that secularism‘s overconfidence in its own neutrality and objectivity may be a threat to the preservation of peace and security. In the name of value pluralism, IR must distance itself from its secularist history. Therefore, what is required is to reconsider the way IR relates to religion with a view to strengthening political independence and international freedom and to forestalling value conflicts. If IR is to facilitate genuine global cooperation, it must reconsider its secular foundation and exchange it for a post-secular project in which secularism and religion are considered on an equal footing. In the interest of peace and security pluralism should rethink its assumptions concerning the inevitability of secularisation and exchange its secularism for the establishment of a ‗post-secular‘ dialogue with religion.
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De, Freitas Jennifer. "Heritage tourism as secular pilgrimage." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0006/MQ39430.pdf.

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Zhang, Ke. "Resonant and secular orbital interactions." College Park, Md. : University of Maryland, 2007. http://hdl.handle.net/1903/7300.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2007.
Thesis research directed by: Astronomy. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Books on the topic "Secular"

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Chatterji, P. C. Secular values for secular India. 2nd ed. New Delhi: Manohar Publishers & Distributors, 1995.

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Crockett, Clayton. Secular Theology. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203866542.

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Walach, Harald. Secular Spirituality. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-09345-1.

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Podimattam, Felix M. Secular spirituality. Delhi: Media House, 2002.

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Vivalda, Irene. Marea secular. Buenos Aires: Vinciguerra, 2008.

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Ondaatje, Michael. Secular love. New York: W.W. Norton, 1985.

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Vivalda, Irene. Marea secular. Buenos Aires: Vinciguerra, 2008.

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Cronin, Eamon. Secular sonnets. Belfast: Athol Books, 1988.

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Toral, Remigio Crespo. Pleito secular. Quito: Biblioteca Ecuatoriana "Aurelio Espinosa Pólit,", 1992.

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Donohue, William A. Secular Sabotage. New York: FaithWords, 2009.

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Book chapters on the topic "Secular"

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Hughes, Aaron W., and Russell T. McCutcheon. "Secular." In Religion in 50 Words, 270–77. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003140184-45.

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Levin, Leonard. "Secular." In Encyclopedia of Sciences and Religions, 2106. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201095.

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Moberg, Marcus. "The “secular” and the “post-secular”." In Religion, Discourse, and Society, 65–112. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367435837-4.

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Velicu, Adrian. "Secular Counterpoint." In Modernity, Memory and Identity in South-East Europe, 107–35. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48427-9_4.

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Barnes, Rory. "Secular Dynamics." In Encyclopedia of Astrobiology, 1494. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-11274-4_1414.

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Barnes, Rory. "Secular Resonance." In Encyclopedia of Astrobiology, 1494. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-11274-4_1415.

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Gooch, Jan W. "Secular Trend." In Encyclopedic Dictionary of Polymers, 995. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4419-6247-8_15370.

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Barnes, Rory. "Secular Dynamics." In Encyclopedia of Astrobiology, 2236. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-44185-5_1414.

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Barnes, Rory. "Secular Resonance." In Encyclopedia of Astrobiology, 2236–37. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-44185-5_1415.

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Hollywood, Amy. "Secular Death." In Comparative Philosophy of Religion, 39–49. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19300-3_3.

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Conference papers on the topic "Secular"

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O'MALLEY, ROBERT E. "ON EXORCISING SECULAR TERMS." In Proceedings of the International Workshop. WORLD SCIENTIFIC, 2000. http://dx.doi.org/10.1142/9789812792303_0019.

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Dumitrescu, Horia. "Religious Education In A Secular Society." In EduWorld 2018 - 8th International Conference. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.08.03.154.

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Siefert, Winfried. "Secular Change in Tidal Flat Heights." In 21st International Conference on Coastal Engineering. New York, NY: American Society of Civil Engineers, 1989. http://dx.doi.org/10.1061/9780872626874.133.

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Tyumeneva, Natalia Vladimirovna. "Ideological neutrality in a secular state." In Церковь, государство и общество: исторические, политико-правовые и идеологические аспекты взаимодействия. Межрегиональная общественная организация "Межрегиональная ассоциация теоретиков государства и права", 2020. http://dx.doi.org/10.25839/p3413-1559-8647-u.

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Uemura, Akihiro, Hironori Miyazawa, Takashi Furusawa, Satoru Yamamoto, Koichi Yonezawa, and Shuichi Umezawa. "Effect of Blade Secular Change on Unsteady Flows in Middle Pressure First-Stage Steam Turbines." In ASME Turbo Expo 2019: Turbomachinery Technical Conference and Exposition. American Society of Mechanical Engineers, 2019. http://dx.doi.org/10.1115/gt2019-90644.

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Abstract This paper presents the effect of blade secular changes in stator and rotor blade passages on unsteady flows through the first-stage in a middle pressure steam turbine. The scales from the boilers may collide with the stator and rotor blade surfaces, and the blades could become gradually thinned or adhered over time because of the collision. The secular-changed blades influence the performance of steam turbines and may further induce unexpected accidents. Therefore, the maintenance, repair, and overhaul (MRO) of steam turbines is essential. The optimization of MRO scheduling is quite crucial for electric power companies. We simulated unsteady steam flows through an actual middle pressure steam turbine working at a coal-fired power plant while setting manufactured and secular-changed blades. The shape of the secular-changed blades was measured from actual blades during overhaul. The numerical method developed at Tohoku University was employed for the simulation. The difference in the results between the manufactured and secular-changed blades is shown, and the effect of secular changes on unsteady flows is investigated. In addition, the possibility of utilizing the results in the MRO of real turbines is highlighted.
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Martinez-Valpuesta, Inma. "Secular and Dynamical Evolution of Galactic Bars." In THE EVOLUTION OF STARBURSTS: The 331st Wilhelm and Else Heraeus Seminar. AIP, 2005. http://dx.doi.org/10.1063/1.2034985.

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Cruz, Christopher. "Refusing Educational Confession, Coloniality, and the Secular." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1893930.

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Song, Q. H., X. Ai, and Z. Q. Liu. "Predicting the Effect of Vibration on Machining Distortion in High-Speed Milling Aerospace Monolithic Components." In ASME 2010 International Manufacturing Science and Engineering Conference. ASMEDC, 2010. http://dx.doi.org/10.1115/msec2010-34091.

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Based on the stability lobe diagram of two degrees of freedom milling system obtained by using the numerical method, two kinds of cutting conditions (stable and unstable) are selected to perform the cutting tests of aeronautical monolithic components. Cutting distortion and secular distortion are measured and analyzed by using the MISTRAL 775 coordinate measuring machine (CMM), respectively. Influences of chatter on machining distortion are investigated. It is shown that, both machining distortion and secular distortion are smaller in stable case; in unstable case, machining distortion is also smaller, while secular distortion is very large, and torsion occurs in the workpiece end with larger box. Therefore, workpiece need be machined in stable conditions for subsequent assembly work, especially aeronautical monolithic components.
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Michtchenko, Tatiana A., Sylvio Ferraz-Mello, Manuel de León, D. M. de Diego, and R. M. Ros. "Secular behavior of a pair of coplanar planets." In MATHEMATICS AND ASTRONOMY: A JOINT LONG JOURNEY: Proceedings of the International Conference. AIP, 2010. http://dx.doi.org/10.1063/1.3506079.

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Weber, Ingmar, Venkata R. Kiran Garimella, and Alaa Batayneh. "Secular vs. Islamist polarization in Egypt on Twitter." In ASONAM '13: Advances in Social Networks Analysis and Mining 2013. New York, NY, USA: ACM, 2013. http://dx.doi.org/10.1145/2492517.2492557.

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Reports on the topic "Secular"

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Mayo, David A. The Future of Secular Turkey. Fort Belvoir, VA: Defense Technical Information Center, March 1997. http://dx.doi.org/10.21236/ada425411.

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Eggertsson, Gauti, and Neil Mehrotra. A Model of Secular Stagnation. Cambridge, MA: National Bureau of Economic Research, October 2014. http://dx.doi.org/10.3386/w20574.

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Eichengreen, Barry. Secular Stagnation: The Long View. Cambridge, MA: National Bureau of Economic Research, January 2015. http://dx.doi.org/10.3386/w20836.

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Chodorow-Reich, Gabriel, and Johannes Wieland. Secular Labor Reallocation and Business Cycles. Cambridge, MA: National Bureau of Economic Research, January 2016. http://dx.doi.org/10.3386/w21864.

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Eggertsson, Gauti, Neil Mehrotra, and Lawrence Summers. Secular Stagnation in the Open Economy. Cambridge, MA: National Bureau of Economic Research, April 2016. http://dx.doi.org/10.3386/w22172.

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Li, Ren-Cang. Solving Secular Equations Stably and Efficiently. Fort Belvoir, VA: Defense Technical Information Center, April 1993. http://dx.doi.org/10.21236/ada608792.

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Vicari, George, and Jr. The Secular Motivations of the First Crusade. Fort Belvoir, VA: Defense Technical Information Center, April 2002. http://dx.doi.org/10.21236/ada420657.

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Eggertsson, Gauti, Manuel Lancastre, and Lawrence Summers. Aging, Output Per Capita and Secular Stagnation. Cambridge, MA: National Bureau of Economic Research, August 2018. http://dx.doi.org/10.3386/w24902.

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Rachel, Łukasz, and Lawrence Summers. On Secular Stagnation in the Industrialized World. Cambridge, MA: National Bureau of Economic Research, August 2019. http://dx.doi.org/10.3386/w26198.

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Dobridge, Christine, Erik Gilje, and Andrew Whitten. The Secular Decline in Private Firm Leverage. Cambridge, MA: National Bureau of Economic Research, May 2022. http://dx.doi.org/10.3386/w30034.

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