Studies of Single Electroweak Bosons at the Tevatron

Tests of the Standard Model with Electroweak Physics have been performed over many decades. In these proceedings, we present several analyses from the Tevatron involving single $W$ or $Z$ bosons.Comment: XIX International Workshop on Deep-Inelastic Scattering and Related Subjects (DIS 2011

Testing the Standard Model with WGamma and ZGamma at the Tevatron

Results on analyses involving WGamma and ZGamma production from the CDF and D0 experiments at the Fermilab Tevatron Collider at Sqrt(s) = 1.96 TeV are presented here. Using 1-2 fb^-1 of data, cross sections, anomalous coupling limits, and the WGamma Radiation Amplitude Zero are reviewed.Comment: Parallel talk at ICHEP08, Philadelphia, USA, July 200

The Effects of Momentariness on Karma and Rebirth in Theravāda Buddhism

In the development of Indian Buddhism we begin to see a shift away from the early Buddhist epistemology based in phenomenology and process metaphysics toward a type of event-based metaphysics. This shift began in the reductionist methodology of the Abhidhamma and culminated in a theory of momentariness based in rationalism and abstraction, rather than early Buddhist empiricism. While early Buddhism followed an extensional model of temporal consciousness, when methodological reductionism was applied to the concept of time, it necessarily resulted in a cinematic model of temporal consciousness like that of the Sautrāntikas or in an idea of the tri-temporal existence of dhammas, like that of the Sarvāstivādins. It is in the accounting of the process of karmic rebirth that we can most clearly see the effects of this shift. The development of a theory of momentariness was incorporated into the Visuddhimagga by Buddhaghosa. In Buddhaghosa’s treatment of karmic rebirth, karma, particularly death-threshold karma, receives more emphasis in the process of rebirth than was previously found in the Suttas. The incorporation of “duration-less duration” via tritemporal existence by Buddhaghosa became necessary in order to explain karmic continuity in the rebirth process while retaining the concept of momentariness

Circumventing Authority: Loopholes in the DMCA’s Access Controls

In a world where digital pirates freely roam the internet, seemingly plundering at will, the providers of digital content must find a way to protect their valuable assets. Digital fences afford that protection--but not very well. Fortunately (for content owners), 17 U.S.C. §1201, passed as part of the Digital Millennium Copyright Act of 1998, was designed to fill the numerous gaps in those fences by forbidding activities designed to circumvent them. In its present state, however, §1201 does not adequately serve that purpose. Substantial flaws in the language of the statute render it virtually powerless to thwart piracy. If §1201 is to fulfill its intended role (without the need for creative judicial interpretation), it must be amended to rectify the discrepancies between Congress’ supposed intent and the language it chose

Common Ground in Inter-Religious Dialogue: A brief analysis of religion as a response to existential suffering

Philosophy of religion, approached from a comparative perspective, can be a valuable tool for advancing inter-religious dialogue. Unfortunately, “comparative religion” today is usually characterised by two extreme positions: 1) Comparing religions in order to come to the conclusion that one's own religion is superior 2) Arguing for a type of “religious pluralism” that relativises all religious truth claims. The former approach reduces religion to a confrontational form of apologetics, theatrical “debates” and polemics, while the latter reduces religion to a mere acceptance of pragmatically useful perspectivist narratives devoid of absolute reality or truth. Inter-religious dialogue should follow a middle path between these two extremes by engaging with underlying philosophical themes that are common to all religious traditions instead of emphasising the comparison of theological and soteriological arguments that may depend on justifications that are exclusive to a particular religious practice. The philosophical theme explored here is that of dissatisfaction and existential suffering in an imperfect world, a theme found in all “world religions”. Indeed, the diagnosis of this existential predicament and the hope that religious practice may allow one to overcome it appears to be universal, while its causes and the prescribed remedies differ considerably among religious traditions. Nevertheless, inter-religious dialogue beginning from a conviction that all religious practitioners strive for truth and salvation in response to a common existential experience may lead to a more compassionate and productive dialogue between religious communities. This type of inter-religious dialogue avoids accusations of falling into religious syncretism or relativism while encouraging diverse religious communities to address contemporary issues from areas of philosophical common ground. This allows for a more fruitful type of inter-religious dialogue and comparative study of religion that can be pursued while maintaining one's own distinct religious identities and particular religious truths

An analysis of the Buddhist doctrines of karma and rebirth in the Visuddhimagga

In the Visuddhimagga, there is movement from an early Buddhist phenominalist epistemology towards essentialist ontology based in rationality and abstraction. The reductionist methodology of the Abhidhamma and reactions to it brought forth a theory of momentariness not found in early Buddhism. Abhidhamma reductionism and the concept of phenomenal dhammas led to a conception of momentary time-points and the incorporation of a cinematic model of temporal consciousness as a direct consequence of momentariness. Essentialism was incorporated into the Visuddhimagga precisely because of Buddhaghosa’s commitment to momentariness. This is seen in Buddhaghosa’s treatment of karma and rebirth. Karma, particularly death-threshold karma, receives more emphasis in the Visuddhimagga than was previously found in the Suttas. This is due to the need to explain the continuity of the process of karmic rebirth in light of the theory of momentariness, making it necessary for Buddhaghosa to synthesise momentariness with the tri-temporal existence of the Sarvāstivādins