Influence of hydrogen on magnetic properties of soft magnetic amorphous alloys
The influence of electrolytic hydrogenation on the magnetic properties of three different kinds of amorphous alloys has been investigated. The alloys studied were Fe/sub 83.3/Si/sub 3.5/B/sub 11.2/C/sub 2/, Fe/sub 38/Ni/sub 38/Mo/sub 2/Si/sub 8/B/sub 14/, and (Co/sub 86/Fe/sub 5/Cr/sub 9/)/sub 75/Si/sub 10/B/sub 15/. The experimental results showed that after hydrogenation the samples became very brittle and the soft magnetic properties degraded dramatically, but saturation magnetization sigma /sub s/ and average hyperfine field increased markedly. As hydrogen evolved from the charged samples which were placed in air at room temperature, the magnetic properties, toughness, and average hyperfine field were gradually recovered. >
Hydrogen embrittlement of metallic glasses
Abstract Hydrogen embrittlement of metal-metalloid as well as intertransition metal glasses has been studied by a bending test after electrolytical charging and fractography. Whereas, FeNiB-glasses exhibit only small solubility but severe embrittlement, PdZr- and NiZr-glasses can dissolve up to 1 atH/mole and still show some ductility. The embrittlement kinetics depends strongly on the relaxation of the ribbon. Such embrittlement behaviour can be explained by assuming that hydrogen reduces the cohesion between interatomic bonds or/and the quenched-in excess free volume of the metallic glass.
Emotion, religious practice, and cosmopolitan secularism
Abstract Philip Kitcher has recently proposed a form of ‘cosmopolitan secularism’ which he suggests could enable the members of a future secular society to continue to access and benefit from the moral and existential resources of the world's religions. I criticize this proposal by appeal to contemporary work on the role of emotion and practice in religious commitment. Using the work of John Cottingham and Mark Wynn, two objections are offered to the cosmopolitan secularists' claim that the moral resources of a religion could be both preserved by and employed within a secular society whose members lack emotional commitment to and practical engagement with the religions in question. I conclude that, pace Kitcher, cosmopolitan secularism cannot fulfil its promise to preserve the moral resources of religion in the absence of genuine religious traditions and communities.