Korea Atomic Energy Research Institute (KAERI) has been carrying out a scaled-down moderator test program to simulate the CANDU-6 moderator circulation phenomena during steady state operation and accident conditions. The Moderator Circulation Test (MCT) facility was designed and constructed as 1/4 scale of the prototype of CANDU-6 reactor. In the present work spatial distribution of two-dimensional velocity in the MCT facility under isothermal condition was measured using planar Particle Image Velocimetry (PIV) system which consists of double pulsed laser, synchronizer, and (...) high speed camera. TSI’s Insight TM 4G software was used to perform PIV image capturing, PIV calculation and post processing. 10 μm sized silver-coated hollow sphere particles were used as flow tracer particles. Multiple experiments were conducted to cover large area of the MCT facility with limited field of view of a single camera. Instantaneous and averaged velocity field were analyzed for each spatial position and flow rate. This research is capable of offering validation data for self-reliant CFD tools to predict moderator subcooling margin in CANDU-6 reactor. (shrink)

Tae Wan Kim, John Hooker, and Thomas Donaldson make an attempt, in recent articles, to solve the alignment problem. As they define the alignment problem, it is the issue of how to give AI systems moral intelligence. They contend that one might program machines with a version of Kantian ethics cast in deontic modal logic. On their view, machines can be aligned with human values if such machines obey principles of universalization and autonomy, as well as a deontic utilitarian principle. (...) Programming machines to do so might be useful, in their view, for applications such as future autonomous vehicles. Their proposal draws both on traditional logic-based and contemporary connectionist approaches, to fuse factual information with normative principles. I will argue that this approach makes demands of machines that go beyond what is currently feasible, and may extend past the limits of the possible for AI. I also argue that a deontological ethics for machines should place greater stress on the formula of humanity of the Kantian categorical imperative. On this principle, one ought never treat a person as a mere means. Recognition of what makes a person a person requires ethical insight. Similar insight is needed to tell treatment as a means from treatment as a mere means. The resources in Kim, Hooker, and Donaldson’s approach is insufficient for this reason. Hesitation regarding deployment of autonomous machines is warranted in light of these alignment concerns. (shrink)

While many scholars join in the call for an experiential shift in thinking and living, it is not always clear how it could be done. Recent environmental philosophy has illuminated the significance of re-animating human–environment relations on an experiential level for endeavouring a new (or renewed) ethical, experiential, and, indeed, existential stance of the human as part of the environed embodiment. In relation to this call, I explore embodied critical thinking (ECT) as a tool for recognising, revitalising, and reflecting embodied, (...) enactive, and embedded thinking that comes from a felt sense. Thus, this chapter employs some of the TAE (Thinking at the Edge) steps for ECT research as a practical approach to facilitating and embracing a new way of thinking that is crucial for reconnecting humans with their lived environments, but also for emancipating research practices to enable research that goes out from such a renewed connectivity. In particular, the chapter traces the application of Eugene Gendlin’s move of instancing to showcase the use of embodied knowing and felt sense in environmental contexts. Thus, it showcases how, in fundamental ways that speak directly to and from our embodied embeddedness, ECT has an emancipatory impact in ways that resonate with lived experiences. (shrink)

Cet article examine de façon critique certaines des récentes tentatives de défendre une position relativiste en métaéthique. Les adeptes du relativisme ont tenté avec beaucoup d’ingéniosité de montrer comment leur position peut soit accepter soit invalider l’intuition selon laquelle nous parlons tous de la même chose quand nous utilisons le vocabulaire moral. Mon argument cherche à établir qu’ils ont ce faisant négligé l’une des fonctions centrales de notre discours moral : créer un forum favorisant la coopération épistémique dans le but (...) de résoudre nos questions morales. (shrink)