Artefacts in quantum-mimic optical coherence tomography are considered detrimental because they scramble the images even for the simplest objects. They are a side effect of autocorrelation, which is used in the quantum entanglement mimicking algorithm behind this method. Interestingly, the autocorrelation imprints certain characteristics onto an artefact – it makes its shape and characteristics depend on the amount of dispersion exhibited by the layer that artefact corresponds to. In our method, a neural network learns the unique relationship between the artefacts’ shape and GVD, and consequently, it is able to provide a good qualitative representation of object’s dispersion profile for never-seen-before data: computer-generated single dispersive layers and experimental pieces of glass. We show that the autocorrelation peaks – additional peaks in the A-scan appearing due to the interference of light reflected from the object – affect the GVD profiles. Through relevant calculations, simulations and experimental testing, the mechanism leading to the observed GVD changes is identified and explained. Finally, the network performance is tested in the presence of noise in the data and with the experimental data representing single layers of quartz, sapphire and BK7.
Przebaczenie to jedno z kluczowych egzystencjalnych doświadczeń związanych z rozwojem, dojrzałością, kształtowaniem charakteru, etycznością i aż dziw, że tak rzadko jest w pedagogice podejmowane 1 . Na pewno zasługuje na baczniejszą uwagę, jako że w grę wchodzą tu procesy z głębi tożsamości.Poczucie krzywdy jest doznaniem powszechnym. Osobiste urazy, społecznie nabyte uprzedzenia, historyczne obciążenia sprawiają, że aura nieprzebaczenia staje się zewnętrznym i wewnętrznym środowiskiem życia. Konkretne zło, z jakim co rusz mamy do czynienia, albo je wyrządzając, albo padając jego ofiarą, przemija aktowo, lecz jego trujące konsekwencje
Philosophical thinking has no fixed location. It is constructed of tensions between different areas of culture: science, art, religion, politics, education. Therefore, in this article the philosophical pedagogy has been presented as a point of view, not a discipline with clear boundaries. The source of this perspective is the Socratic tradition, especially two of its motifs: thinking without limits and the search of the real problems. Philosophical thinking protects a background of education from becoming an ideology. It is also an effort devoted to broadening the expressivity of the sphere of education. So, we can say that philosophical pedagogy is a dynamite that disrupts some educational dreams (illusions) and simultaneously sets in motion other dreams (symbols, values).
<p>The author of the text assumes that education conceived as a training brings too much damage to the individual and collective life to come to terms with it. He argues that the radicalization of the discourse on reading practice is needed. It is neither about establishing any universal schemes for the reading practices, nor about basing them in the particular scientific disciplines or the theoretical currents. Rather, it is about that existential reading must become the life-giving foundation of thinking about education. Against this background, it becomes possible to join philology and critical pedagogy. Both perspectives can learn from each other for the sake of educational change.</p>
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