Virtually all scholars in the humanities agree that the public humanities are important, but consensus frays when it comes to discussing the degree of institutional investment in the public humanities, methods of public humanities engagement, and even the definition of what counts as the public humanities. To that end, Jeremy Browne (of BYU's Office of Digital Humanities) and I created a survey whose data we compiled from dozens of institutions in the international Consortium of Humanities Centers and Institutes. What emerges are a series of perspectives, at once diverse and overlapping, about such issues as the definition and perceived impact of the public humanities, both within and outside universities.
This is the introductory essay to the Special Issue “Faith after the Anthropocene” published in Religions 11:4 and 11:5. How does the Earth’s precarious state reveal our own? How does this vulnerable condition prompt new ways of thinking and being? The essays that are part of this collection consider how the transformative thinking demanded by our vulnerability inspires us to reconceive our place in the cosmos, alongside each other and, potentially, before God. Who are we “after” (the concept of) the Anthropocene? What forms of thought and structures of feeling might attend us in this state? How might we determine our values and to what do we orient our hopes? Faith, a conceptual apparatus for engaging the unseen, helps us weigh the implications of this massive, but in some ways mysterious, force on the lives we lead; faith helps us visualize what it means to exist in this new and still emergent reality.
<div class="section abstract"><div class="htmlview paragraph">The implementation of enablers on a luxury sport utility vehicle is used to illustrate the development process for reduction of road noise. The vehicle in this case study was launched into production with two tuned mass dampers for reduction of low frequency road noise content which was amplified by frame modes. Additionally, resonators were integrated into the wheels (rims) to address the dominant cavity resonance frequencies. The results of this successful production implementation are illustrated herein.</div><div class="htmlview paragraph">An RNC (road noise cancellation) system was integrated into the case vehicle to assess its performance relative to the passive enablers listed above. This production representative (embedded software solution) RNC system utilized the vehicle’s existing audio system for creation of active noise to cancel noise content which was predicted using accelerometers mounted to the vehicle chassis.</div><div class="htmlview paragraph">A comparison of in-vehicle noise indicated a significant reduction at low frequencies (at all seating locations) when utilizing the active noise control solution. These noise improvements are coupled with a vehicle mass reduction of greater than 4 kg, when compared to the passive enabler solution.</div></div>
While James Macpherson's epic translation Fingal has usually been marshaled as evidence or impugned for its lack thereof, it actually bears a reflexive and critical relation to the issue of evidence in eighteenth-century British culture. On the one hand, the text elicits the ubiquitous logic of probability that was coming to shape the epistemology of legal evidence as well as parallel formations in commercial society and even in theories of the novel; on the other hand, however, the text counteracts this logic by highlighting its own affiliation with the improbability of witness testimony. Such testimony—improbable because widely differentiated from the deliberations of jurors, for example—increasingly came to reflect the relation of literature to the legal, scientific, and philosophical discourses of knowledge. Fingal shows how the improbability of the Scottish Highlands began symbolically to enable configurations of literary form as a vehicle of social critique.
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