74 research outputs found
Proposed automobile steering wheel test method for vibration
No full textThis thesis was submitted for the degree of Doctor of Philosophy and awarded by Brunel University.This thesis proposes a test method for evaluating the perceived vibration which occurs at the driver's hand in automotive steering wheel interface. The objective of the research was to develop frequency weightings for quantifying the human perception of steering wheel hand-arm vibration. Family of frequency weightings were developed from equal sensation curves obtained from the psychophysical laboratory experimental tests.
The previous literature suggests that the only internationally standardised frequency weighting Wh is not accurate to predict human perception of steering wheel hand-arm vibration (Amman et. al, 2005) because Wh was developed originally for health effects, not for the human perception. In addition, most of the data in hand-arm vibration are based upon responses from male subjects (Neely and Burström, 2006) and previous studies based only on sinusoidal stimuli. Further, it has been continuously suggested by researchers (Gnanasekarna et al., 2006; Morioka and Griffin, 2006; Ajovalasit and Giacomin, 2009) that only one weighting is not optimal to estimate the human perception at all vibrational magnitudes.
In order to address these problems, the investigation of the effect of gender, body mass and the signal type on the equal sensation curves has been performed by means of psychophysical laboratory experimental tests. The test participants were seated on a steering wheel simulator which consists of a rigid frame, a rigid steering wheel, an automobile seat, an electrodynamic shaker unit, a power amplifier and a signal generator. The category-ratio Borg CR10 scale procedure was used to quantify the perceived vibration intensity. A same test protocol was used for each test and for each test subject.
The first experiment was conducted to investigate the effect of gender using sinusoidal vibration with 40 test participants (20 males and 20 females). The results suggested that the male participants provided generally lower subjective ratings than the female participants. The second experiment was conducted using band-limited random vibration to investigate the effect of signal type between sinusoidal and band-limited random vibration with 30 test participants (15 males and 15 females). The results suggested that the equal sensation curves obtained using random vibration were generally steeper and deeper in the shape of the curves than those obtained using sinusoidal vibration. These differences may be due to the characteristics of random vibration which produce generally higher crest factors than sinusoidal vibration. The third experiment was conducted to investigate the effect of physical body mass with 40 test participants (20 light and 20 heavy participants) using sinusoidal vibration. The results suggested that the light participants produced generally higher subjective ratings than the heavy participants. From the results it can be suggested that the equal sensation curves for steering wheel rotational vibration differ mainly due to differences of body size rather than differences of gender. The final experiments was conducted using real road signals to quantify the human subjective response to representative driving condition and to use the results to define the selection method for choosing the adequate frequency weightings for the road signals by means of correlation analysis. The final experiment was performed with 40 test participants (20 light and 20 heavy participants) using 21 real road signals obtained from the road tests. From the results the hypothesis was established that different amplitude groups may require different frequency weightings. Three amplitude groups were defined and the frequency weightings were selected for each amplitude group.
The following findings can be drawn from the research:
• the equal sensation curves suggest a nonlinear dependency on both the frequency and the amplitude.
• the subjective responses obtained from band-limited random stimuli were steeper and the deeper in the shape of the equal sensation curves than those obtained using sinusoidal vibration stimuli.
• females provided higher perceived intensity values than the males for the same physical stimulus at most frequencies.
• light test participants provided higher perceived intensity than the heavy test participants for the same physical stimulus at most frequencies.
• the equal sensation curves for steering wheel rotational vibration differ mainly due to differences in body size, rather than differences of gender.
• at least three frequency weightings may be necessary to estimate the subjective intensity for road surface stimuli
Review for Religious - Issue 22.2 (March 1963)
No full textIssue 22.2 of the Review for Religious, 1963.EVODE BEAUCAMP, O.F.M.
Sin and the Bible
Throughout1 the New Testament the work of Christ
is presented as a victory over sin. To speak of sin in this
connection is to evoke an agelong experience which is
highly complex and which can not be neglected if one
wishes to comprehend the matter in all its extent and
fullness. The word sin is a familiar one to us; yet it is no
older than the Greek of the Septuagint. Before the Sep-tuagint
there can not be found in the sacred text a single
word exactly corresponding to it. The Alexandrian trans-lator
has included under this single word the varying
nuances of a number of terms; through this word he has
thereby evoked all the forms which were taken through
the course of centuries by the resistance of Israel to the
salvific activity of God.
There can be no question of giving here a study of sin
in the Bible; for that is a problem entirely too large. We
shall simply mark out the essential lines in order that we
might have a better understanding of the problem of sin
and that as a consequence we may be able to provide a
catechetical presentation of sin that will be more richly
nourished by the vitality of the Bible.
The God of the Bible ancl the Problem o] Good anti
Evil
Like all the surroundin~ peoples, Israel united into
one word evil and unhappiness on the one hand, goodness
and happiness on the other. The first of these words is
simultaneously disorder, deceit, emptiness, and death;
the second is virtue, fullness of life, and peace. Every
deed carries within itsel~ its own consequences: evil in-volves
unhappiness while goodness implies happiness:
Do no evil, and evil will not overtake you; avoid wickedness,
and it will turn aside from you. Sow not in the furrows of in-justice,
lest you harvest it sevenfold (Sir 7:1-3).
Moreover, one finds in the Bible different ways of ex-pressing
the same proverb:
This article is translated with permission from the magazine
Catdchistes, n. 49 (January 1, 1962), pp. 5-19. The magazine is pub-lished
by Procure des Frhres; 78, rue de Shvres; Paris 7, France.
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O.F.M., a Scripture
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Those who conceive malice bring forth emptiness; they give
birth to failure (Jb 15:35).
They sowed the wind, and they shall reap the whirlwind
(Hos 8:7).
What is original in the Bible is the teaching that good-ness,
physical as well as moral, has only one source: God.
"O Lord," cries the Psalmist, "thou art my welfare; there
is none beside thee." And for Amos the two expressions
"to seek God" and "to seek the good" are perfectly identi-cal;
both the one and the other offer the secret of life
(Amos 5:4-14). The successful issue of human existence
is found on the way which Yahweh points out and only
there:
For this reason will all go well with us, because we obeyed
the voice of our God (Jer 42:6).
You must keep his commands.., that you may prosper, and
your children after you, and that you may live long .... (Dt
4:40).
You must do what is right and good in the sight of the Lord
that you may prosper (Dr 6:18; see also 12:25 and 28).
The Law given by Yahweh to His people is the way of
happiness: "You must keep my laws and ordinances, by
the observance of which man shall find life (Lv 18:5).’°
This is a point which is important to remember when the
idea of the Law is presented; the love of the Jews for the
Torah is incomprehensible if it is not realized that Yah-weh
is legislator precisely insofar as He is father, bene-factor,
shepherd, and defender of His people. Moreover,
this throws light on the well-known problem of reward.
The Bible does not say that happiness is received as a
recompense for goodness but that happiness is the fruit
of goodness and that it is to be found at the end of the
way.
Evil is not treated in the same way as is goodness; the
God of the Bible never attributes to Himself a paternir.y
with regard to evil. For the Psalmists, evil is the absence
of God; and it is towards Him that one must turn to be
freed from it. Nevertheless, it is in relationship to God
that evil is defined: evil is the reverse of what He wills,
of the course of :action that He teaches. As the author of
Chapters Three and Four of Genesis has carefully sho~qn,
the evils which weigh on humanity are not imputable to
the Creator; the responsibility falls on man who has at-tempted
to find his happiness outside of God, to flee his
dependence on Yahweh by himself possessing the key of
good and evil. Man has set himself on the desperate route
that leads far from Paradise:
Woe to them that have wandered away from reel (Hos
O Lord, thou hope of Israel, all who forsake you shall be
put to shame; those who prove faithless to you in the land shall
be brought to confusion, because they have forsaken the Lord,
the fountain of living water (Jer 17:13).
Let us remark in passing that the God of the Bible
never reproaches man for his thirst for greatness and
happiness; what is reproached is the attempt to satisfy
this outside of God. Unlikei the gods of Surher and Baby-lon,
Yahweh has the intention of giving His creature the
fullness of life and happiness, but He teaches that this
must be done by Him:
If my people would but listen to me, if Israel would only
walk in my ways, I would quickly humble their foes .... he
would be fed with the finest of the wheat; and with honey from
the rock would I satisfy you (Ps 81:13-14, 16).
Although man punishes himself by separating himself
from God (see Jb 22:3 ft.), the Bible, nevertheless, does
not hesitate to show us Yahweh personally intervening to
punish with all the power of His anger. It is He who
hardens the pharaoh, as it is He who brings evil upon
His unfaithful people:
I am watching over them for evil and not for good (Jet
44:27).
I will set my eye upon them for evil, and not for good (Amos
It is curious to observe how the inspired writers can com-plain
both that Yahweh hides His face and remains dis-tant
from His chosen ones (Ps 88:14) and that He turns
His face against them (Jer 44:11): "The face of the Lord
has scattered them; he no longer regards them" (Lain
4:16). And some of the sacred writers are heard to cry out:
Will you never take your eye off me, nor let me alone till I
swallow my saliva? (Jb 7:19).
Turn your gaze away from me, that I may be glad (Ps 39:13).
Yahweh never ceases to assert His exclusive right to
bestow good on His chosen ones even when they turn
away from Him to their own loss. In the evils which then
beset them, there can always, be detected the avenging
pursuit of a cheated love:
So I will be unto them like a lion; or like a leopard by the
road I will lurk. I will rend them like a bear robbed of its
cubs; and I will tear off the covering of their heart (Hos 13:7-8).
Pursued by the love he has denied, the sinner sees him-self
abandoned by all: "Thou has put friend and com-panion
far from me" (Ps 88:18). He is abandoned even by
the earth which bears and nourishes him:
I am bringing upon them a disaster which they shall not be
able to escape (Jet 11:11).
I will rend and be gone; I will carry off, with none to rescue
(Hos 5:14).
Sin
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Behold, I am going to make a groaning under you (Amos
2:13).
Unlike the Egyptian god Aten, Yahweh is not indif.
ferent when He distributes life and happiness. His gifts
are always made from a personal and jealous love. Hence
He can not but react vigorously when man prefers deceit,
nothingness, and ruin to His love. The blows which He
deals as well as His tragic silence can lead the wanderer
back to the road of return:
I withdraw to my own place, until they realize their guilt
and seek my face, searching for me in their distress (Hos 5:15).
And yet it is necessary that this appeal be heard and
followed:
It was I that gave you cleanness of teeth in all your cities ....
it was I that withheld from you the rain, three months before
the harvest .... I laid waste your gardens and your vineyards ....
I sent a pestilence like that of Egypt among you .... But you did
not return to me (Amos 4:6-10).
When sin is presented as disobedience to the Law of
God, it is necessary to realize that this Law is the path
marked out by God and leading to life and happiness; to
disobey it is to wish to conduct one’s life by oneself and
to run towards one’s own ruin. The God whose love has
been scorned will not be content to let us leave; He will
inexorably bar the way that leads to peace just as formerly
He posted the cherubim with their swords of fire to pre-vent
Adam and his descendants from access to the Para-dise
that had been lost:
They are a people who err in their hearts, and do not know
my ways. So that I swore in my anger that they should not enter
into my rest (Ps 95:10-11).
The Special Demands o[ the Covenant
The Bible is not satisfied with presenting man in con-frontation
with God; for the Bible the heart of the matter
is the elect one in confrontation with the God who has
chosen him. The peace dreamt of by the Jews of old,
peace between the members of. one community, peace
with the external world and the earth where men liv~.~-
this peace is the fruit of the covenant of Sinai (see Lv
26:3-13; Dt 11:13-15).
From the viewpoint of the history of religions, one of
the most original characteristics of this alliance is the tact
that the initiative belongs exclusively to God and not at
all to the people; it is Yahweh who has chosen Israel and
not Israel who has chosen Yahweh. From the beginning
to the end of the Bible, Yahweh repeatedly emphasizes
the absolute liberty of His choice, a liberty that gives Him
the right to demand obedience without reserve or mur-mur.
The elect one should adjust his conduct to the direc-
tives given by his God; he must seek that "which is right
in the eyes of Yahweh"; he must "march perfectly before
Him" without "swerving" from the way "either to the
right or the left."
Hence.the existence of Israel was constitute~ by the
acceptance of these demands;~and these;demands were
unceasingly renewed nor were they ever fully completed
at any given moment of history. The more Israel, through
a better understanding of the obligations of the covenant,
wished to submit to them, the larger the number of them
grew. In its always unsatisfied thirst to stay perfectly
close to the divine will, the chosen people never ceased
to develop the principles at the base of the Mosaic legis-lation
of the Decalogue (Ex 20:3-17; Dt 5:6-21) and of
the code of the covenant (Ex 20:22-26) into the different
priestly codes and the enormous growths of the rabbinical
tradition.
Since there existed this demand for a perfection never
perfectly attained ("You must be holy; for I, the Lord
your God, am holy" fLy 19:2]; "Be perfect as your
heavenly Father is perfect" [Mt 5:48]), an exhaustive list
of sins is nowhere to be found in the Bible; prophets,
Psalmists, and wise men give us but certain ones among
many. In every epoch and in all circumstances, the obli-gations
of the covenant remain unlimited; the human
party of the covenant never succeeds in rising to the level
of the demands of the divine party. Basically, the sin of
later Judaism will be to pretend to arrest this movement
of divine improvement by attempting to imprison the
divine will within the walls of a definitive and rigid tra-dition.
There is no need to emphasize that the same dan-ger
lies in wait for every spiritual life, that there will
always be a tendency to substitute for the unlimited de-mands
of Christian perfection a code of limited rules
which each person can hope some day to fulfill com-pletely.
The covenant not only implies the demands of a bond
faithfully maintained between God and His people, but
it also includes the demands of a union between the in-dividual
members of this people. Yahweh expects that
His people should practice among themselves the justice
and mercy which He has bestowed on them. The pious
Israelite must never forget to share his joy with the
stranger, the orphan, the widow; for, as Deuteronomy
puts it: "You must remember that you were once a slave
yourself in Egypt" (Dt 16:12). For the same reason it is
forbidden to retain one’s brother in the state of slavery
(Lv 25:55; Dt 15:15); nor ought one to treat a stranger
with scorn (Lv 19:34; Dt 24:17). In this principle can be
seen the first outline of the thought of the Master: "Love
each other as I have loved you."
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Hence it is that along with the infidelities of the people
towards God, the absence of social justice appears as the
chief accusation directed by Yahweh against Israel. From
the beginning of prophetism (for example, with Elijah),
the struggle is waged on two fronts: opposition to the
introduction of foreign cults and the respect for the rights
of the weak (Naboth’s vineyard, 1 K 21). As the Lord
Himself emphasized, the entire legislation of Israel re.
volves around this double commandment: to love God
with one’s whole heart and one’s neighbor as oneself. The
same is to be found in the warnings of the prophets, the
Psalmists, and the wise men:
You have been told, O man, what is good and what the Lord
requires of you’. Only. to do l’ustice, and to love kindness, and
to walk humbly wtth your God (Mi 6:8; see also Jer 7:5-11).
It will not be useless to insist somewhat on this capital
point; since we have too great a tendency to distinguish
sins against God and sins against neighbor, it is necessary
to show how every sin against God leads to injustice with
regard to neighbor and how every sin against one’s neigh-bor
is a blow struck against the rights of God. The first
chapters of Genesis in the Yahwist and priestly redac-tions
already present evil under this double dimension.
The murder of an innocent person follows the act by
which Adam made himself independent of his Creator,
while the union of the sons of gods with the daughters
of men (probably an allusion to sacred prostitution) in-volves
the unleashing of violence upon the earth. In a
more general way, the Bible unites under the single He..
brew word resha’ the idea of both impiety and evil-doing,
The person who so acts is frequently referred to through-out
the Psaher; he is a person who intends to do without
God and to live his life entirely by himself and who, in
consequence, makes use of force, deceit, and lies:
The fool says in his heart: There is no God. Such men are
corrupt; they do abominable deeds; there is not one who does
good (Ps 14:1; see also Ps 9; 10; 12; 52; 62; and so forth).
His adversary and his victim is the just man, the man
who expects salvation and justification from God alone
and who therefore does not seek to take the law in his own
hands nor do himself justice at the expense of others.
The life of David furnishes an excellent illustration
of these two cases of the evil man and the just man. Sens-ing
that Yahweh would give to him the crown of Saul,
David steadfastly refused to touch the sacred person of
the king; for he intended to owe his royalty: to Yahweh
alone and he did not wish to do things wrongly. Accord-ingly,
through terrible execution or a no less terrible
curse, he decisively disassociated himself from all those
who wished to hasten the event by doing violence to
Saul or his son or the general of his army (2 S 1:15; ~:28
ft.; 4:10 ft.). In contrast to the dynasties of, usurpers, the
dynasty of David was not in its origin tainted by blood (2
K 2:5).
But in the affair of Uriah, the king of Jerusalem took
a completely opposite c#ur.se; here he acted,asian impious
and evil person. Nathan" recalled to the guilty monarch
everything that Yahweh had done for him and pointed
out to him how He was still ready to do more. But David
had lacked confidence; he had chosen to take care of him-sell
and this he did at the expense of one of his own
subjects. There is, then, no rejection of God which does
not eventually turn into injustice, just as there is no in-justice
which is not a disregard of the power of the God
of :the covenant.
For a Christian, to sin is not only to disobey the eternal
laws of the Creator; it is also a refusal of the covenant
and a scorning of the love of the Father of all.
Human Resistance and God’s Final Victory
The covenant supposes a history; it is at the center of
a plan that develops by stages. At each of these stages man
tries to block the plan, but his actions do not prevent God
from having the final word. It is interesting to follow
step by step the resistances of those who were the bene-ficiaries
of the covenant, for in them are to be found all
the possible forms which man’s refusal of God’s offer can
take.
1. The choice of the elect from the midst of a humanity
immersed in sin. Because the human race had turned
from Him and had obstinately buried itself in evil, Yah-weh
drew forth from it Israel in the desire to make of it
a people who would follow His directives. Hence the
election of Abraham is presented in the Yahwist tradition
of Genesis as the last effort made by Yahweh to prevent
His creation from going to perdition apart from Him.
This evil had begun when Adam, in his desire for in-dependence,
had lost Paradise. Nevertheless, Yahweh did
not abandon this fugitive from Him; He gave him the
hope of a future victory over the evil in which he had
immersed himself; He had even covered the nakedness
that the guilty couple had become aware of. To the first
couple, punished by their pride, there succeeded a gen-eration
of murderers: Cain and his descendants. Once
more Yahweh intervened to prevent fallen humanity
from disappearing, from the earth under the inexorable
blows of the curse of blood. The union of the sons of the
gods with the daughters of men provoked such a release
of violence that Yahweh decided on the complete de-struction
of His work. Nevertheless, He saved from the
catastrophe a just man with whom He concluded a cove-
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nant. This was not yet the last act of the drama; the last
scene of the beginnings of the human race is the episode
of the tower of Babel, the dispersion of the sons of Adam
after their aborted attempt to construct a tower that
would reach to heaven.
Nevertheless, the efforts of Yahweh to arrest man in
his vertiginous descent into the abyss were not in vain;
for, after the episode of the tower of Babel, a new history
begins: the vocation of Abraham, the epic of the patri-archs,
the covenant of Sinai. To the first scene of a uni-versal
invasion of evil, there succeeds that of the increas-ingly
solicitous enterprise of God with regard to a people
whom He would choose for His own.
Under different forms the same idea is found almost
everywhere in the Old Testament. To explain the fact
that Israel had taken the place of the Canaanites, the
legal texts, for example, tell us that the latter were chased
from their land because they had done "what was evil in
the eyes of Yahweh"; He had determined to give their
land to a people who would agree to live according to
His will. But misfortune would come to this people if
they ever dared to imitate the conduct of their predeces-sors;
He would not hesitate to deprive them of the land.
The falling back into the world of sin from which Yah-weh
had drawn them led Judah to its ruin, as Jeremiah
and Ezekiel emphatically pointed out.
The sin of the elect is in fact a return to the sin of the
nations after having been freed from it. Each election is
pictured as a rupture:
Leave your country, your relatives, and your father’s house
(Gn 12:1), Forget your people and your father’s house (Ps
45:11).
The call of God implies an ascent towards Him by the
practice of what is "right in His eyes" and by a renuncia-tion
of "what is evil in his eyes." This initial break must
continue throughout the course of time; this requires a
constant effort at disencumbrance, for the surrounding
world never ceases to exert pressure on the elect to make
them fall back under its law. This is the drama of every
vocation, not only to religious life but to Christianity
self.
2. Resistance to the hand that guides. After He had
led the people from Egypt, Yahweh made them cross the
desert before bringing them to the Promised Land. The
desert is the sign of temptation, a testing of faith. In other
words, Yahweh would not give the land of Canaart to
the Hebrews unless they abandoned themselves to Him
without reserve by remaining faithful to the memory of
the marvelous act of liberation by which they left Egypt.
But hunger, thirst, and fatigue quickly overcame the
faith of the former slaves of the pharaohs. They soon
forgot the extraordinary epic of the Exodus; they mur-mured
and rebelled against Moses and Aaron; they be-came
enraged at seeing themselves in a venture which
seemed to be pointless; and they dreamed nostalgically
of the onions of Egypt. They refused to march forward
on the grounds that the:.P~-omised Land W~s~’fi0t good
enough and because the enterprise was to their minds a
doomed one (Nm 14).
This lack of confidence induced the people of Moses
to attempt to assure themselves of the protection of their
God by placing Him at their service and by forcing His
hand as they wished. This is what the Bible calls "tempt-ing
God." Instead of Yahweh "tempting" and trying the
people in order to make them proceed according to His
will, it was Israel who tempted its God, attempting to
bring Him into the service of human caprice. Hence
when Moses delayed coming down from the mountain
and Yahweh made them wait for His answer, the He-brews
made the golden calf, a material representation of
their God which would allow them to control Him and
to
From Sinai to Jerusalem : a study of the Hebrew text of Psalm 68.
No full textAvailable from British Library Document Supply Centre-DSC:DXN048986 / BLDSC - British Library Document Supply CentreSIGLEGBUnited Kingdo
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No full textThe CP properties of the Higgs boson are studied in the vector-boson fusion production mode. The analysis exploits the decay mode of the Higgs boson into two -leptons using 140 fb of proton-proton collision data at TeV collected by the ATLAS experiment at the Large Hadron Collider. Results are obtained using the Optimal Observable method. CP-violating interactions between the Higgs boson and electroweak gauge bosons are considered in the effective field theory framework, with the interaction strength described in the HISZ basis by , and in the Warsaw basis by , , and . No deviations relative to the Standard Model are observed, and limits are obtained on the strength parameters. The parameter is constrained to the interval [] at the 95% confidence level while is constrained to [], when considering both linear and quadratic effects of physics beyond the Standard Model.The CP properties of the Higgs boson are studied in the vector-boson fusion production mode. The analysis exploits the decay mode of the Higgs boson into two τ-leptons using 140 fb of proton-proton collision data at TeV collected by the ATLAS experiment at the Large Hadron Collider. Results are obtained using the Optimal Observable method. CP-violating interactions between the Higgs boson and electroweak gauge bosons are considered in the effective field theory framework, with the interaction strength described in the HISZ basis by , and in the Warsaw basis by , , and . No deviations relative to the Standard Model are observed, and limits are obtained on the strength parameters. The parameter is constrained to the interval [−0.012, 0.044] at the 95% confidence level while is constrained to [−0.24, 0.83], when considering both linear and quadratic effects of physics beyond the Standard Model.[graphic not available: see fulltext]The CP properties of the Higgs boson are studied in the vector-boson fusion production mode. The analysis exploits the decay mode of the Higgs boson into two -leptons using 140 fb of proton-proton collision data at TeV collected by the ATLAS experiment at the Large Hadron Collider. Results are obtained using the Optimal Observable method. CP-violating interactions between the Higgs boson and electroweak gauge bosons are considered in the effective field theory framework, with the interaction strength described in the HISZ basis by , and in the Warsaw basis by , , and . No deviations relative to the Standard Model are observed, and limits are obtained on the strength parameters. The parameter is constrained to the interval [] at the 95% confidence level while is constrained to [], when considering both linear and quadratic effects of physics beyond the Standard Model
Measurement of the top-quark pole mass in dileptonic events at TeV with the ATLAS experiment
No full textA measurement of the top-quark pole mass is presented in ~events with an additional jet, , produced in collisions at TeV. The data sample, recorded with the ATLAS experiment during Run 2 of the LHC, corresponds to an integrated luminosity of 140 . Events with one electron and one muon of opposite electric charge in the final state are selected to measure the differential cross-section as a function of the inverse of the invariant mass of the system. Iterative Bayesian Unfolding is used to correct the data to enable comparison with fixed-order calculations at next-to-leading-order accuracy in the strong coupling. The process (), where top quarks are taken as stable particles, and the process (), which includes top-quark decays to the dilepton final state and off-shell effects, are considered. The top-quark mass is extracted using a fit of the unfolded normalized differential cross-section distribution. The results obtained with the and calculations are compatible within theoretical uncertainties, providing an important consistency check. The more precise determination is obtained for the measurement: GeV, which is in good agreement with other top-quark mass results.A measurement of the top-quark pole mass is presented in events with an additional jet, + 1-jet, produced in pp collisions at TeV. The data sample, recorded with the ATLAS experiment during Run 2 of the LHC, corresponds to an integrated luminosity of 140 fb. Events with one electron and one muon of opposite electric charge in the final state are selected to measure the + 1-jet differential cross-section as a function of the inverse of the invariant mass of the + 1-jet system. Iterative Bayesian Unfolding is used to correct the data to enable comparison with fixed-order calculations at next-to-leading-order accuracy in the strong coupling. The process , where top quarks are taken as stable particles, and the process , which includes top-quark decays to the dilepton final state and off-shell effects, are considered. The top-quark mass is extracted using a χ fit of the unfolded normalized differential cross-section distribution. The results obtained with the 2 → 3 and 2 → 7 calculations are compatible within theoretical uncertainties, providing an important consistency check. The more precise determination is obtained for the 2 → 3 measurement: GeV, which is in good agreement with other top-quark mass results.[graphic not available: see fulltext]A measurement of the top-quark pole mass is presented in events with an additional jet, , produced in collisions at TeV. The data sample, recorded with the ATLAS experiment during Run 2 of the LHC, corresponds to an integrated luminosity of . Events with one electron and one muon of opposite electric charge in the final state are selected to measure the differential cross-section as a function of the inverse of the invariant mass of the system. Iterative Bayesian Unfolding is used to correct the data to enable comparison with fixed-order calculations at next-to-leading-order accuracy in the strong coupling. The process (), where top quarks are taken as stable particles, and the process (), which includes top-quark decays to the dilepton final state and off-shell effects, are considered. The top-quark mass is extracted using a fit of the unfolded normalized differential cross-section distribution. The results obtained with the and calculations are compatible within theoretical uncertainties, providing an important consistency check. The more precise determination is obtained for the measurement: which is in good agreement with other top-quark mass results
Search for pair-produced vectorlike quarks coupling to light quarks in the lepton plus jets final state using 13 TeV pp collisions with the ATLAS detector
No full textA search is presented for the pair production of heavy vectorlike quarks (VLQs) that each decay into a W boson and a light quark. This study focuses on events where one W boson decays into leptons and the other into hadrons. The search analyzed 140 fb−1 of pp collision data with √s = 13 TeV, recorded by the ATLAS detector from 2015 to 2018 during run 2 of the Large Hadron Collider. The final state is characterized by a high-transverse-momentum isolated electron or muon, large missing transverse momentum, multiple small-radius jets, and a single large-radius jet identified as originating from the hadronic decay of a boosted W boson. With higher center-of-mass energy and integrated luminosity than in the run 1 search, and improved analysis tools, this analysis excludes VLQs (Q) with masses below 1530 GeV at 95% confidence level for the branching ratio B(Q→Wq) = 1, an improvement of 840 GeV on the previous ATLAS limit
Simultaneous Unbinned Differential Cross-Section Measurement of Twenty-Four (Formula presented) Kinematic Observables with the ATLAS Detector
No full text(Formula presented) boson events at the Large Hadron Collider can be selected with high purity and are sensitive to a diverse range of QCD phenomena. As a result, these events are often used to probe the nature of the strong force, improve Monte Carlo event generators, and search for deviations from standard model predictions. All previous measurements of (Formula presented) boson production characterize the event properties using a small number of observables and present the results as differential cross sections in predetermined bins. In this analysis, a machine learning method called omnifold is used to produce a simultaneous measurement of twenty-four (Formula presented) observables using (Formula presented) of proton-proton collisions at (Formula presented) collected with the ATLAS detector. Unlike any previous fiducial differential cross-section measurement, this result is presented unbinned as a dataset of particle-level events, allowing for flexible reuse in a variety of contexts and for new observables to be constructed from the twenty-four measured observables
Search for heavy right-handed Majorana neutrinos in the decay of top quarks produced in proton-proton collisions at √s = 13 TeV with the ATLAS detector
No full textA search for heavy right-handed Majorana neutrinos is performed with the ATLAS detector at the CERN Large Hadron Collider, using the 140 fb−1 of proton–proton collision data at √s = 13 TeV collected during Run 2. This search targets t
¯
t
production, in which both top quarks decay into a bottom quark and a W boson, where one of the W bosons decays hadronically and the other decays into an electron or muon and a heavy neutral lepton. The heavy neutral lepton is identified through a decay into an electron or muon and another W boson, resulting in a pair of same-charge same-flavor leptons in the final state. This paper presents the first search for heavy neutral leptons in the mass range of 15–75 GeV using t
¯
t
events. No significant excess is observed over the background expectation, and upper limits are placed on the signal cross sections. Assuming a benchmark scenario of the phenomenological type-I seesaw model, these cross section limits are then translated into upper limits on the mixing parameters of the heavy Majorana neutrino with Standard Model neutrinos
Search for light long-lived particles in pp collisions at √s = 13 TeV using displaced vertices in the ATLAS inner detector
No full textA search for long-lived particles (LLPs) using 140 fb−1 of pp collision data with √s = 13 TeV
recorded by the ATLAS experiment at the LHC is presented. The search targets LLPs with masses between
5 and 55 GeV that decay hadronically in the ATLAS inner detector. Benchmark models with LLP pair
production from exotic decays of the Higgs boson and models featuring long-lived axionlike particles
(ALPs) are considered. No significant excess above the expected background is observed. Upper limits are
placed on the branching ratio of the Higgs boson to pairs of LLPs, the cross section for ALPs produced in
association with a vector boson, and, for the first time, on the branching ratio of the top quark to an ALP and
a u/c quark
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