定常実験における超広帯域実時間データ収集

The ultra-wideband real-time data acquisition (DAQ) system has started its operation at LHD steady-state experiments since 2004. It uses CompactPCI standard digitizers whose acquisition performance is continuously above 80 MB/s for each frontend, and is also capable of grabbing picture frames from high-resolution cameras. Near the end of the 8th LHD experimental period, it achieved a new world record of 84 GB/shot acquired data during about 4,000 s long-pulse discharge (#56068). Numbers of real-time and batch DAQ were 15 and 30, respectively. To realize 80 MB/s streaming from the digitizer frontend to data storage and network clients, the acquired data are once buffered on the shared memory to be read by network streaming and data saving tasks independently. The former sends 1/ thinned stream by using a set of TCP and UDP sessions for every monitoring clients, and the latter saves raw data into a series of 10 s chunk files. Afterward, the subdivided segmental compression library“titz" is applied in migrating them to the mass storage for enabling users to retrieve a smaller chunk of huge data. Different compression algorithms, zlib and JPEG-LS, are automatically applied for waveform picture and data, respectively. Newly made utilities and many improvements, such as acquisition status monitor, real-time waveform monitor, and 64 bit counting in digital timing system, have put the ultra-wideband acquisition system fit for practical use by entire stuff. Demonstrated technologies here could be applied for the next generation fusion experiment like ITER

チ ノ ネットワーク セイチョウ モデル

知の創造プロセスに関する先行研究では、これまでいくつかのモデルが提唱されてきた。本稿で我々は、知の創造プロセスについて「増殖段階」「混在段階」「創造段階」の3段階からなる【知のネットワーク成長モデル】を新たに提唱する。本モデルが従来のモデルと異なる点は、知の創造理論について、数学の一分野であるノード(点)とエッジ(線)で結ばれた「グラフ」を用いたグラフ理論や、ライフサイエンスの分野である「タンパク質相互作用ネットワーク(PPI: Protein-Protein Interaction)」などを援用して、知の創造プロセスを提唱している点にある。さらに「混在段階」と「創造段階」の溝(キャズム)を越え、混在させた知に新しい価値を付加するためのセレンディピティの必要性についても言及している点にある。In this paper we describe a novel knowledge creation model, the "three-step knowledge network model," which comprises the propagation step, the mixing step, and the creation step. This model uses knowledge networks first proposed by Willard Van Orman Quine\u27s, and graph theory to describe the knowledge creation process. We use higher education as a example of knowledge creation that this model can describe, and in the future hope to apply this model to other phenomena

The Khosho-Tsaidam Inscriptions : Turkish (Tu-jue)"Nationalism"under the Second Turkic Khanate

Bilga Qaɣan expressed, in the Khosho-Tsaidam inscriptions, not only "political nationalism" but a sort of "economic nationalism" as well. He considered profits from the international caravan trade and from plundering expeditions to be the basis of the economic independence of the Tu-jue. Moreover, he emphasized the worship of "Heaven" and "Holy Earth-Water"，the traditional belief of the Tu-jue. In stressing this "religious nationalism" he seems to have opposed the goodwill towards Buddhism felt by the qaɣans of the First Turkic Khanate, which is attested not only by the Chinese sources but also by the Bugut inscription. It may be inferred from the Bugut inscription that Sogdian was the "official " written language and script of the First Turkic Khanate down to the 80's of the sixth century at the latest. And there is every reason to believe that Tonyuquq used the "national" Turkic language and the Turkic "runic" script for the first time in the Cojren and the Bain-Tsokto inscriptions. It is no wonder that he should have been the first to use the "national"language and script, as he was a "nationalist" and loyal to the traditions of the Tu-jue. The Khosho-Tsaidam inscriptions symbolize a "cultural nationalism"，too. Bilga Qaɣan laid stress on nationalism in all senses officially, but it must not be forgotten that privately he felt himself drawn to Chinese civilization

Tonyuquq碑文に見えるbögü-, bügü-qaγanについて

V. Thomsen identified bögü-, bügü-qaγan in the Tonyuquq Inscription with Fu-chü, son of Qapγan-qaγan (Mo-ch’o). His identification, though it has been generally admitted, cannot be accepted because Fu-chü is a personal name of the son of Qapγan-qaγan and it cannot be considered as a title of qaγan; thus such expression as “Fu-chü K’o-han (qaγan)” never appears in Chinese sources. According to Chinese source materials, the official title of Fu-chü is either Hsiao K’o-han (Small qaγan) or T’o-hsi K’o-han (Exploit-the-West qaγan). In this article the author presents a new interpretations on bögü-, bügü-qaγan in the following way:　1) “My qaγan” (line 30), “[My] qaγan” and “[My] qan” (both line 33) should not be identified with the alleged “Fu-chü qaγan,” but with Qapγan-qaγan (Great qaγan).　2) Fu-chü or Small qaγan or Exploit-the-West qaγan is identical with I-nieh K’o-han in Chinese sources and with Inäl- Inil-qaγan in the Tonyuquq Inscription.　3) Bögü-, bügü-qaγan is identical with Qapγan-qaγan himself, and the word bögü or bügü is an epithet which means “cunning, tricky or wily.”　4) Tonyuquq, the author of the Inscription, called Qapγan-qaγan “Qaγan the cunning, tricky or wily,” based on the fact that Qapγan-qaγan assumed a unfaithful attitude towards him during the military expedition to Türgiš　5) The background of this discord is that, with a view to dominating the Second Turkish Empire with his own descendants, Qapγan-qaγan tried to suppress the direct descendants of Iltiriš-qaγan, his elder brother in whose service Tonyuquq devoted himself.　6) Tonyuquq’s hostinty towards Qapγan-qaγan can be seen in the epilogue of the Inscription (1ines 51 to 62). The existence of antagonism between the direct descendants of Iltiriš-qaγan and those of Qapγan-qaγan can also be seen from the Köl-tigin and Bilgä-qaγan Inscriptions.　7) This antagonism existed until when, after Qapγan-qaγan was killed in action, Köl-tigin, son of Iltiriš-qaγan, extinguished almost all of the family members and followers of Qapγan-qaγan and established his elder brother as Bilgä-qaγan and appointed Tonyuquq advisor to the Cabinet. Since then only the direct descendants of Iltiriš-qaγan could take command of the Second Turkish Empire till its downfall.　8) In a word, Tonyuquq called Qapγan-qaγan bögü-, bügü-qaγan because of the enmity between the lineal descendants of Iltiriš-qaγan and those of Qapγan-qaγan, his younger brother