Full and final About higg boson

Higgs Boson Biography

Higgs was born and raised in the small town of Bideford in North Devon, England. His parents separated when he was just 4 years old.

Higgs started playing the piano at the age of 8 and studied the instrument classically while still at school. At the age of fourteen he became a rock drummer, playing mainly original material in local bands. The most notable of these was Helter Skelter, a band managed by Will Palin, former sound engineer to David Bowie and subsequent tour manager to Chris de Burgh. Higgs says that among his favourite bands at that time were Yes, Frank Zappa, Genesis, Wishbone Ash, Led Zeppelin, The Who, and Deep Purple. The usual influences for the typical teenager musician in the 70’s.

His first introduction to contemporary jazz influenced music, music that wasn’t based on relatively simple chord structures, happened whilst at a friend’s house. The radio was playing a track by Steely Dan entitled ‘Don’t Take Me Alive’ from the album ‘Royal Scam’ (according to Higgs, still a favourite) –. Obviously some classical music and early 70’s rock had an effect on Higgs but hearing Steely Dan for the first time was clearly a profound experience. This eventually led him to less mainstream albums such as Bill Brufords ‘One of a Kind’ and great musician-technicians like Allan Holdsworth.

At the age of 21, still a drummer Higgs headed for London. It wasn't until he was asked to play in a jazz trio that his interest in the piano was rekindled and spent the next 5 years fanatically pursuing knowledge of his newfound love - Jazz. Higgs studied under Malcolm Cliff, a jazz pianist on the London circuit, and big band arranger Ian Gardner and for a short while the virtuoso jazz pianist Peter Sander.

Higgs spent a number of years playing solo modern jazz piano in clubs and restaurants in and around London while developing his own unique musical style. His early compositions drew heavily on his mid to late 70’s influences, Chic Corea, Holdsworth, Steely Dan, John McLaughlin, Brand X and even Pete Barden’s Camel.

In 1986 Higgs moved back to his native Devon to focus on more writing. Since then he has worked in a number of musical situations. He wrote and produced a demo that was immediately taken up by Elysium Records which was to involve Elton John’s producer Gus Dudgeon (‘Goodbye Yellow Brick Road’ ‘Captain Fantastic’etc.). Gus had agreed to produce the album, on the strength of the demo. Sadly Gus and his wife Sheila were tragically killed in a car accident.

Moving on from that experience, Higgs’ material developed in complexity. He then produced a self-named CD album which received excellent reviews from the British music press and was featured on Humphrey Littleton's "Best of Jazz on Record" show on BBC Radio 2.

The three track demo which included the tracks Penumbra, Synthetic Spring and Neptune, produced by Gareth Young, was sent to Dave Stewart (the keyboard player on Bill Brufords ‘One of a Kind’ album. Dave phoned Higgs and praised the demo to such an extent that it encouraged Higgs to carry on with the project.

The CD album Higgs released has now received high praise from Alphonse Mouzon, Tony Levin and a number of other high-ranking jazz notables.

Higgs boson-like particle discovery claimed at LHC

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By Paul Rincon Science editor, BBC News website, Geneva

The moment when Cern director Rolf Heuer confirmed the Higgs results

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• Q&A: The Higgs boson
• Surprise and elation at 'discovery'
• Best explanation of the Higgs boson?

Cern scientists reporting from the Large Hadron Collider (LHC) have claimed the discovery of a new particle consistent with the Higgs boson.

The particle has been the subject of a 45-year hunt to explain how matter attains its mass.

Both of the Higgs boson-hunting experiments at the LHC see a level of certainty in their data worthy of a "discovery".

More work will be needed to be certain that what they see is a Higgs, however.

Prof Stephen Hawking tells the BBC's Pallab Ghosh the discovery has cost him $100

The results announced at Cern (European Organization for Nuclear Research), home of the LHC in Geneva, were met with loud applause and cheering.

Prof Peter Higgs, after whom the particle is named, wiped a tear from his eye as the teams finished their presentations in the Cern auditorium.

"I would like to add my congratulations to everyone involved in this achievement," he added later.

"It's really an incredible thing that it's happened in my lifetime."

Prof Stephen Hawking joined in with an opinion on a topic often discussed in hushed tones.

"This is an important result and should earn Peter Higgs the Nobel Prize," he told BBC News.

"But it is a pity in a way because the great advances in physics have come from experiments that gave results we didn't expect."

'Dramatic'

The CMS team claimed they had seen a "bump" in their data corresponding to a particle weighing in at 125.3 gigaelectronvolts (GeV) - about 133 times heavier than the protons that lie at the heart of every atom.

The BBC's George Alagiah explains the Higgs boson

They claimed that by combining two data sets, they had attained a confidence level just at the "five-sigma" point - about a one-in-3.5 million chance that the signal they see would appear if there were no Higgs particle.

However, a full combination of the CMS data brings that number just back to 4.9 sigma - a one-in-two million chance.

Prof Joe Incandela, spokesman for the CMS, was unequivocal: "The results are preliminary but the five-sigma signal at around 125 GeV we're seeing is dramatic. This is indeed a new particle," he told the Geneva meeting.

Atlas results were even more promising, at a slightly higher mass: "We observe in our data clear signs of a new particle, at the level of five sigma, in the mass region around 126 GeV," said Dr Fabiola Gianotti, spokeswoman for the Atlas experiment at the LHC.

Peter Higgs joined three of the six theoreticians who first predicted the Higgs at the conference

Prof Rolf Heuer, director-general of Cern, commented: "As a layman I would now say I think we have it."

"We have a discovery - we have observed a new particle consistent with a Higgs boson. But which one? That remains open.

"It is a historic milestone but it is only the beginning."

Commenting on the emotions of the scientists involved in the discovery, Prof Incandela said: "It didn't really hit me emotionally until today because we have to be so focussed… but I'm super-proud."

Dr Gianotti echoed Prof Incandela's thoughts, adding: "The last few days have been extremely intense, full of work, lots of emotions."

A confirmation that this is the Higgs boson would be one of the biggest scientific discoveries of the century; the hunt for the Higgs has been compared by some physicists to the Apollo programme that reached the Moon in the 1960s.

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Statistics of a 'discovery'

• Particle physics has an accepted definition for a "discovery": a five-sigma level of certainty
• The number of standard deviations, or sigmas, is a measure of how unlikely it is that an experimental result is simply down to chance, in the absence of a real effect
• Similarly, tossing a coin and getting a number of heads in a row may just be chance, rather than a sign of a "loaded" coin
• The "three sigma" level represents about the same likelihood of tossing nine heads in a row
• Five sigma, on the other hand, would correspond to tossing more than 21 in a row
• Unlikely results are more probable when several experiments are carried out at once - equivalent to several people flipping coins at the same time
• With independent confirmation by other experiments, five-sigma findings become accepted discoveries

Scientists would then have to assess whether the particle they see behaves like the version of the Higgs particle predicted by the Standard Model, the current best theory to explain how the Universe works. However, it might also be something more exotic.

All the matter we can see appears to comprise just 4% of the Universe, the rest being made up by mysterious dark matter and dark energy.

A more exotic version of the Higgs could be a bridge to understanding the 96% of the Universe that remains obscure.

Scientists will have to look at how the Higgs decays - or transforms - into other, more stable particles after being produced in collisions at the LHC.

Dr Pippa Wells, a member of the Atlas experiment, said that several of the decay paths already showed deviations from what one would expect of the Standard Model Higgs.

For example, a decay path where the Higgs transforms into two photon particles was "a bit on the high side", she explained.

These could get back into line as more statistics are added, but on the other hand, they may not.

"We're reaching into the fabric of the Universe at a level we've never done before," said Prof Incandela.

"We're on the frontier now, on the edge of a new exploration. This could be the only part of the story that's left, or we could open a whole new realm of discovery."

Continue reading the main story

The Standard Model and the Higgs boson

• The Standard Model is the simplest set of ingredients - elementary particles - needed to make up the world we see in the heavens and in the laboratory

• Quarks combine together to make, for example, the proton and neutron - which make up the nuclei of atoms today - though more exotic combinations were around in the Universe's early days

• Leptons come in charged and uncharged versions; electrons - the most familiar charged lepton - together with quarks make up all the matter we can see; the uncharged leptons are neutrinos, which rarely interact with matter

• The "force carriers" are particles whose movements are observed as familiar forces such as those behind electricity and ligAht (electromagnetism) and radioactive decay (the weak nuclear force)

• The Higgs boson came about because although the Standard Model holds together neatly, nothing requires the particles to have mass; for a fuller theory, the Higgs - or something else - must fill in that gap.

Rest of all coming soon...............

Grade 11 question

MOTION AND FORCES

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• Problems involving constant speed and average speed
• Newton's First Law of Motion
• Newton's Second Law of Motion
• Newton's Third Law of Motion
• Universal Law of Gravitation
• Effect of gravity on an object at the surface of the Earth
• Applying a force to an object perpendicular to the direction of its motion
• Circular motion
• Two-dimensional trajectory problems
• Two-dimensional vectors into their components and calculate the magnitude and direction of a vector from its components
• Two-dimensional problems involving balanced forces
• Problems in circular motion, using the formula for centripetal acceleration in the following form: a=v²/r
• Problems involving the forces between two electric charges at a distance (Coulomb's Law) or the forces between two masses at a distance (Universal gravitation)

CONSERVATION OF ENERGY AND MOMENTUM

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• Calculating Kinetic energy using the formula E=(1/2)mv²
• Calculating changes in gravitational potential energy near the Earth
• Problems involving conservation of energy in simple systems
• Calculating momentum as the product mv
• Momentum as a separately conserved quantity, different from energy
• Change in the momentum of a body
• Problems involving elastic and inelastic collisions in one dimension
• Problems involving conservation of energy in simple systems

HEAT AND THERMODYNAMICS

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• Heat flow and Work - Forms of energy transfer
• First Law of Thermodynamics
• Law of conservation of energy
• Thermal energy
• Distribution of energy levels in a system
• Entropy of a system
• Second Law of Thermodynamics
• Problems involving heat flow, work, and efficiency in a heat engine

WAVES

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• Waves carry energy from one place to another
• Transverse and longitudinal waves, Seismic waves
• Problems involving wavelength, frequency and wave speed
• Sound waves in a medium
• Radio waves, light and X-rays, electromagnetic waves
• Characteristic properties of waves: interference (beats), diffraction, refraction, Doppler effect, and polarization

ELECTRONIC AND MAGNETIC PHENOMENA

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• Voltage or current in simple direct current electric circuits
• Problems involving Ohm's law
• Formula for power (rate of energy dissipation) in any resistive circuit element
• Properties of transistors and their role in electric circuits
• Electric fields
• Magnetic fields
• Direction of a magnetic field produced by a current flowing in a straight wire or in a coil
• Magnetic fields producing electric fields, thereby inducing currents in nearby conductors
• Plasmas - the fourth state of matter
• Vector force fields
• Force on a charged particle in an electric field (qE)
• Calculate the electric field resulting from a point charge
• Static electric fields
• Force on a moving particle (with charge q) in a magnetic field [qvB sin(a)]
• Problems involving conservation of energy 

• For numerical sand soln  go.
  
  http://www.wiziq.com/tutorial/119286-Grade-11-Physics-solved-Problems

Albert Einstein on Science vs Religion

 Albert Einstein on Science vs Religion

Einstein observed that specialization is invariably damaging to Science as a whole;

The area of scientific knowledge has been enormously extended, and theoretical knowledge has become vastly more profound in every department of science. But the assimilative power of the human intellect is and remains strictly limited. Hence it was inevitable that the activity of the individual investigator should be confined to a smaller and smaller section of human knowledge. Worse still, this specialization makes it increasingly difficult to keep even our general understanding of science as a whole, without which the true spirit of research is inevitably handicapped, in step with scientific progress. Every serious scientific worker is painfully conscious of this involuntary relegation to an ever-narrowing sphere of knowledge, which threatens to deprive the investigator of his broad horizon and degrades him to the level of a mechanic ...
It is just as important to make knowledge live and to keep it alive as to solve specific problems. (Albert Einstein, 1954)

The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this. (Albert Einstein, 1930)

The religion of the future will be a cosmic religion. It should transcend personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description .. If there is any religion that could cope with modern scientific needs it would be Buddhism. (Albert Einstein)

In my view, it is the most important function of art and science to awaken this religious feeling and keep it alive in those who are receptive to it. (Albert Einstein, 1930)

Science has therefore been charged with undermining morality, but the charge is unjust. A man's ethical behaviour should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death. (Albert Einstein, 1930)

There is nothing divine about morality; it is a purely human affair. (Albert Einstein, 1934)

For the scientific method can teach us nothing else beyond how facts are related to, and conditioned by, each other. The aspiration toward such objective knowledge belongs to the highest of which man is capable, and you will certainly not suspect me of wishing to belittle the achievements and the heroic efforts of man in this sphere. Yet is equally clear that knowledge of what is does not open the door directly to what should be. One can have the clearest and most complete knowledge of what is , and yet not be able to deduct from that what should be the goal of our human aspirations. Objective knowledge provides us with powerful instruments for the achievements of certain ends, but the ultimate goal itself and the longing to reach it must come from another source. And it is hardly necessary to argue for the view that our existence and our activity acquire meaning only by the setting up of such a goal and of corresponding values. (Albert Einstein, 1939)

To make clear these fundamental ends and valuations, and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to perform in the social life of man. And if one asks whence derives the authority of such fundamental ends, since they cannot be stated and justified merely by reason, one can only answer: they exist in a healthy society as powerful traditions, which act upon the conduct and aspirations and judgments of the individuals; they are there, that is, as something living, without its being necessary to find justification for their existence. (Albert Einstein, 1939)

.. free and responsible development of the individual, so that he may place his powers freely and gladly in the service of all mankind. There is no room in this for the divinization of a nation, of a class, let alone of an individual. Are we not all children of one father, as it is said in religious language? (Albert Einstein, 1939)

If one holds these high principles clearly before one's eyes, and compares them with the life and spirit of our times, then it appears glaringly that civilized mankind finds itself at present in grave danger. In the totalitarian states it is the rulers themselves who strive actually to destroy that spirit of humanity. In less threatened parts it is nationalism and intolerance, as well as the oppression of the individuals by economic means, which threaten to choke these most precious traditions. (Einstein, 1954. p43-4)

But if the longing for the achievement of the goal is powerfully alive within us, then shall we not lack the strength to find the means for reaching the goal and for translating it into deeds. (Albert Einstein, 1939)

For science can only ascertain what is, but not what should be, and outside of its domain value judgments of all kinds remain necessary. Religion, on the other hand, deals only with evaluations of human thought and action: it cannot justifiably speak of facts and relationships between facts. According to this interpretation the well-known conflicts between religion and science in the past must all be ascribed to a misapprehension of the situation which has been described.
For example, a conflict arises when a religious community insists on the absolute truthfulness of all statements recorded in the Bible. This means an intervention on the part of religion into the sphere of science; this is where the struggle of the Church against doctrines of Galileo and Darwin belongs. On the other hand, representatives of science have often made an attempt to arrive at fundamental judgments with respect to values and ends on the basis of scientific method, and in this way have set themselves in opposition to religion. These conflicts have all sprung from fatal errors. (Albert Einstein, 1941)

But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind. (Albert Einstein, 1941)

Though I have asserted above that in truth a legitimate conflict between religion and science cannot exist, I must nevertheless qualify this assertion once again on an essential point, with reference to the actual content of historical religions. This qualification has to do with the concept of God. During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favour by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes.
Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omni beneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. (Albert Einstein, 1941)

For a doctrine which is able to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests. In their labours they will have to avail themselves of those forces which are capable of cultivating the Good, the True, and the Beautiful in humanity itself. This is, to be sure, a more difficult but an incomparably more worthy task. After religious teachers accomplish the refining process indicated they well surely recognise with joy that true religion has been ennobled and made more profound by scientific knowledge.
If it is one of the goals of religion to liberate mankind as far as possible from the bondage of egocentric cravings, desires and fears, scientific reasoning can aid religion in yet another sense. Although it is true that it is the goal of science to discover rules which permit the association and foretelling of facts, this is not its only aim. It also seeks to reduce the connections discovered to the smallest possible number of mutually independent conceptual elements. (Albert Einstein, 1941)

By way of the understanding he achieves a far-reaching emancipation from the shackles of personal hopes and desires, and thereby attains that humble attitude of mind toward the grandeur of reason incarnate in existence, and which, in its profoundest depths, is inaccessible to man. This attitude, however, appears to me to be religious, in the highest sense of the word. And so it seems to me that science not only purifies the religious impulse of the dross of its anthropomorphism but also contributes to a religious spiritualization of our understanding of life.
The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge. (Albert Einstein, 1941)

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Religion and Science: Irreconcilable?

As to science, we may well define it for our purpose as "methodical thinking directed toward finding regulative connections between our sensual experiences". (Albert Einstein, 1948)

While it is true that science, to the extent of its grasp of causative connections, may reach important conclusions as to the compatibility and incompatibility of goals and evaluations, the independent and fundamental definitions regarding goals and values remain beyond science's reach. (Albert Einstein, 1948)

Religion is concerned with man's attitude towards nature at large, with the establishing of ideals for the individual and communal life, and with human mutual relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of accepted ideals.
It is this mythical, or rather symbolic, content of the religious traditions which is likely to come into conflict with science. This occurs whenever this religious stock of ideas contains dogmatically fixed statements on subjects which belong in the domain of science. (Albert Einstein, 1948)

For the moral attitudes of a people that is supported by religion need always aim at preserving and promoting the sanity and vitality of the community and its individuals, since otherwise this community is bound to perish. A people that were to honour falsehood, defamation, fraud, and murder would be unable, indeed, to subsist for very long. (Albert Einstein, 1948)

When considering the actual living conditions of present day civilised humanity from the standpoint of even the most elementary religious commands, one is bound to experience a feeling of deep and painful disappointment at what one sees. For while religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in the school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.
There are pessimists who hold that such a state of affairs is necessarily inherent in human nature; it is those who propound such views that are the enemies of true religion, for they imply thereby that the religious teachings are utopian ideals and are unsuited to afford guidance in human affairs. (Albert Einstein, 1948)

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 Albert Einstein on Jewish Religion

Anti-Semitism and Academic Youth

It is clear also that "serving God" was equated with "serving the living". The best of the Jewish people, especially the Prophets and Jesus, contended tirelessly for this.
Judaism is thus no transcendental religion; it is concerned with life as we live it and as we can, to a certain extent, grasp it, and nothing else. It seems to me, therefore, doubtful whether it can be called a religion in the accepted sense of the word, particularly as no "faith" but the sanctification of life in a supra-personal sense is demanded of the Jew.
But the Jewish tradition also contains something else, something which finds splendid expression in many of the Psalms, namely, a sort of intoxicated joy and amazement at the beauty and grandeur of this world, of which man can form just a faint notion. This joy is the feeling from which true scientific research draws its spiritual sustenance, but which also seems to find expression in the song of birds. To tack this feeling to the idea of God seems mere childish absurdity. (Albert Einstein, 1934)

In this case, as in many mental disorders, the cure lies in a clear knowledge of one's condition and its causes. We must be conscious of our alien race and draw the logical conclusions from it. It is no use trying to convince the others of our spiritual and intellectual equality by arguments addressed to the reason, when the attitude of these others does not originate in their intellects at all. (Albert Einstein, 1934)

"Real cause of gravity"

gravity caused by curved space - am I right?

I was told that gravity is caused by warped space time (according to, is it GR or SR). I was told that when you move into a curve, you accelerate. This is what was really confusing me. I tried to picture something moving faster because it was going from a straigh path to a curved one but I just wasn't seeing it. How does moving along a curve translate to increasing speed? Then it dawned on me that one thing I could see was that if the curve was getting tighter and tighter, as 'twere, one thing that does increase and that is the rate at which the object in question is changing directions! So the picture I formed in my head is this: Imagine the earth by itself in space (to avoid distractions). Now pop something into existence, say, a person, some ways away from the Earth. Now this person, having just popped into existence, instead of just floating in space will start to move towards the earth, slowly at first and then faster and faster, making a straight path. Now, this straight line being traced is what we see, but the reason the person is accelerating is because this is not the whole picture. What we see as a straight line path is actually a person changing directions because they are actually travelling in a curve and the reason they are accelerating is because the curve they are caught on is getting more and more curved. In other words, the faster speed we see is the increased rate the person is changing direction on the ever tightening curve.