Magnetotransport properties of 8-Pmmn borophene: effects of Hall field and strain

The polymorph of ${\rm 8-Pmmn}$ borophene is an anisotropic Dirac material with tilted Dirac cones at two valleys. The tilting of the Dirac cones at two valleys are in opposite direction, which manifests itself via valley dependent Landau levels in presence of an in-plane electric field (Hall field). The sensitivity of the Landau levels on valley index causes valley polarized magnetotransport properties in presence of a Hall field, which is in contrast to the monolayer graphene with isotropic non-tilted Dirac cones. The longitudinal conductivity and Hall conductivity are evaluated by using linear response theory in low temperature regime. An analytical approximate form of longitudinal conductivity is also obtained to reveal how the tilting of the Dirac cones affects the frequency of longitudinal conductivity oscillation (Shubnikov-de Hass oscillation). On the other hand, Hall conductivity exhibits graphene-like plateau excepts the appearance of valley dependent steps which is purely attributed to the Hall field induced lifting valley degeneracy in Landau levels. Another noticeable point is that if the real magnetic field is replaced by the strain induced pseudo magnetic field then the electric field looses its ability to cause valley polarized transport.Comment: 11 pages, 11 figures. To appear in Journal of Physics: Condens. Matte

Abul A’la Maududi: Innovator or Restorer of the Islamic Caliphate?

This article reviews the political thought of one of the most important figures during the Islamic resurgence in the 20th century, Abul A’la Maududi. The thought of Maududi is often read superficially by either those desiring to portray him as politically ‘liberal’ and ‘progressive’ as well as ‘backwards’ and ‘conservative’. The core of debates surrounding Maududi’s support for liberal democratic principles such as equality, freedom, democratic elections, and the like are pinpointed and reviewed individually, according to two main primary texts, Islamic Way of Life, and Islamic Law and Constitution. The themes that are covered by the article concern (a) the meaning of his term ‘theodemocracy’; (b) Maududi’s understanding of the ‘shurah council’ (advisory council to the Caliph) and its meaning in terms of popular sovereignty; and (c) the people’s role in maintaining rule of law and the office of the Caliph. It is argued that after a review of these concepts within their respective contexts, the argument attempting to show Maududi as an ‘innovator’ or ‘progressive’ in terms of his application of Islamic law in his modern-day ideal for an Islamic state collapses. Rather, it is shown that Maududi clearly envisioned the ideal Caliphate as one established by the prophet Muhammad and his companions (the ‘Rashidūn Caliphate’) and affirmed Divine sovereignty over the general concept of ‘popular sovereignty’ as conceived by western political thought

A Theory of Humanity: Part 2—Conditions for True Universalism

The currently used humanity model is chaotic, devoid of logic or coherence. In Part 1 of this two-part paper, we examined human traits of a scientific model in absence of ‘born sinner’ starting point. We demonstrated that the so-called ‘viceroy model’ that is characterized as scientifically sustainable can replace the existing models that are based on fear and scarcity. Part Two of the paper deals with adequate definition of moral campus that conforms to the viceroy model. In this paper, it is shown that the talk of morality or a moral compass is aphenomenal in absence of strict necessary and sufficient conditions. It also follows that natural justice can only be followed after defining the term ‘natural’ with the same scientific rigor as that of the viceroy model. Once these terms are consistently defined, one is well poised to talk about inalienable rights, moral compass, environmental sustainability, and humanity. The immediate consequence of this model is the demonstration that currently used governance models, such as democracy, is inherently implosive and must be replaced with a new model that is in conformance with the scientific definition of ‘natural’. This emerging model is free from inconsistencies and will remain effective as a governance tool that optimizes individual rights and balances with the right of the state as well as a Creator. It is concluded that this model offers the only hope of maximizing individual liberty without compromising universal peace and natural justice. At this point, morality and legality become equivalent to each. The implications of this paper are overwhelming, making all current judicial actions immoral, in essence repudiating the entire Establishment as little more than a mafia entity, bringing back ‘might is right’ mantra, packaged as ‘social progress’. The paper finally shows how a standard that is necessarily and sufficiently universal can become impetus for a true knowledge