![]() ![]() Quran Tafsir Zamakhshari.pdf To download full version 'Quran Tafsir Zamakhshari.pdf' copy this link into your browser. Tafseer Al Tabari English downloads at Ebook-kings.com - Download free pdf files,ebooks and documents - Tanw Tafseer e Majidi – English – By Shaykh Abdul Majid Daryabadi (r.a). One thought on “ Tafseer e Majidi – English – By Shaykh Abdul Majid. Quran Tafsir Zamakhshari.pdf DOWNLOAD HERE 1 / 2. Quran Surah Baqarah, Tafsir Ibn Kathir, Arabic English, HTMl, PDF, Free Download. A Traditional Mu'tazilite Qur'an Commentary: The Kashshaf of Jar Allah al- Zamakhshari . Andrew Lane A Traditional Mu'tazilite Qur'an Commentary: The Kashshaf of Jar Allah al- Zamakhshari (d. Texts and Studies in the Qur'an, vol. The demand for al- Kashshaf remained high, despite vehement attacks on it by influential Sunnites such as Ibn Taymiya and Ibn Hajar, and today libraries around the world contain hundreds of manuscripts and many printed editions of the work. Andrew Lane's thorough study aims to explain this mystery, among other aspects of al- Zamakhshari's life and work. Appropriately, Lane begins with al- Zamakhshari's biography and scholarly ouevre, for which he has gone through numerous biographical and bibliographical collections. The biography is engaging and thorough. He places al- Zamakhshari in Mecca twice, with the latter visit being used to teach and to finish the final version of the Kashshaf (in 5. As a prelude to what is to come, he points out that theology is only a small part of al- Zamakhshari's output, and that he was not primarily known as a theologian. This sets the stage for his later assertion that Mu'tazilite doctrine played only a minor role in al- Zamakhshari's Kashshaf. Lane has done extensive work on manuscripts of the Kashshaf, which is clear in every part of the book. In an analysis of approximately 2. Istanbul, he shows that about half of the manuscripts have a postscript, but almost all of the manuscripts have an epilogue. From this, he infers that two copies of the work were circulating during al- Zamakhshari's lifetime (p. Lane speculates that one of these copies was probably the draft version of the final manuscript, which- -either in al- Zamakhshari's lifetime or after- -ended up in Abu Hanifa's tomb- shrine in Baghdad. He notes the limited value of these twenty editions: they do not indicate their manuscript sources, and they only vocalize the Cairo reading of the Quran, though this is not the reading that al- Zamakhshari used. Al- Zamakhshari's use of prophetic hadiths and tradition in his commentary on suras 4. The main purpose of this chapter is to compare the versions of hadiths that al- Zamakhshari uses with the versions supplied by his critics, al- Zayla'i (d. Ibn Hajar (d. 8. 52/1. Zamakhshari's hadiths and provide authenticated versions where necessary. In fact, according to Lane's statistics, only thirty percent of al- Zamakhshari's hadiths in the commentary on these two suras were considered sound in the form in which he gave them. Here there is a paradox: al- Zamakhshari has five books pertaining to tradition, and presumably he was not ignorant of proper methods- -so why did he use unsound hadiths? Lane discusses several possible reasons, including the weakness of hadith scholarship in al- Zamakhshari's hometown of Khwarazm, the possibility that the traditions themselves are superfluous for purposes of understanding the verses, and that he borrowed from the Kashf wa'l- bayan of al- Tha'labi. But Lane does not consider that al- Zamakhshari was following a well- established exegetical style which, on the whole, did not bother much about the exactness of prophetic hadiths. Since he acknowledges that al- Tha'labi is a source for al- Zamakhshari's hadiths, it is odd that he did not compare al- Zamakhshari's hadiths with al- Tha'labi's. Lane's remarks on al- Zamakhshari's hadiths can be read as a contribution to the scholarly debate over whether Qur'anic tafsir should be categorized as a genre of its own, though he does not touch on this debate himself. By showing that al- Zamakhshari's non- tafsir work barely influences his tafsir, Lane lends support to the view that tafsir should be classified as a genre with its own rules. But it is difficult to say much of substance about al- Zamakhshari's particular use of tradition without comparing it with that of other exegetes. Chapter five is an analysis of al- Zamakhshari's source pool. Lane first identifies al- Zamakhshari's named sources and then compares their wording with that given in the Kashshaf. He finds that there are differences between the two- -for instance, al- Zamakhshari's quotes al- Zajjaj in wording different from that of al- Zajjaj in his Ma'ani al- Qur'an. But as Lane admits, this method is . To get a better sense of al- Zamakhshari's sources, Lane looks at common ground between the Kashshaf and eight earlier exegeses. His statistical analysis of this common ground indicates . A comparison between the Kashshaf and works by al- Tabari, al- Zajjaj, al- Tusi, and al- Tha'labi did not reveal the same degree of correlation. Yet he admits that when early material is preserved in the Kashshaf, it comes in more elaborate versions. He explains these differences by saying that al- Zamakhshari had access to other versions of the earliest material than those that we have today. The most striking aspect of Lane's analysis of al- Zamakhshari's . Considering his extensive work on manuscripts of the Kashshaf itself, it is a shame that he did not look at the extant manuscripts of the Mu'tazilite al- Jishumi (which may be found in Yemen, Leiden, the Vatican, Paris, and Istanbul, among other places). Other Mu'tazilite exegeses have been published, albeit in fragments: Abu Ali al- Jubba'i (fragments collected by Gimaret), and Abu Muslim al- Isfahani (fragments collected by Kirmani). But Lane's methods of comparing al- Zamakhshari's relationship to the earliest sources are also questionable; almost every exegetical work contains material going back to the earliest exegetes. Lane notes that there are differences between the extant works of these early sources and al- Zamakhshari's work. Yet he does not explore the nature of these differences, which might well be a key to explaining the development of tafsir between earlier and later periods, and to explaining what, for instance, Ibn Taymiya meant when he said that the Mu'tazilites did not rely on early sources, but rather on their own opinions to explain the Qur'an. The theme of al- Zamakhshari's Mu'tazilism, or lack thereof, runs through the entire book. Lane provides information that al- Zamakhshari was not primarily a theologian, that none of his students studied theology with him, and that marginal commentaries (hashiya) on his work were not always biased against the original text (p. Sunnite commentary on a Mu'tazilite work. Lane detects only one reference to Mu'tazilite theology in his examination of al- Zamakhshari's comments on suras 4. He points out that there is relatively little similarity between al- Zamakhshari's theological work and his tafsir and says that there is little in common between his tafsir and the theological work of one of his Mu'tazilite teachers, Ibn al- Malahimi (p. The Mu'tazilite aspect of al- Zamakhshari's commentary is undoubtedly muted; this is likely to have contributed to the continued popularity of this work. But Lane chose the two suras without reference to the exegetical tradition of the Mu'tazilites, on the basis of his own guesses of where and how Mu'tazilite elements were likely to show; one cannot tell from his work how far al- Zamakhshari's Mu'tazilism is muted in comparison with that of his Mu'tazilite predecessors. He also devotes so much more effort to showing where Mu'tazilism is absent than to where it is present that one barely gets an impression of what and where the Mu'tazilite elements are. Lane notes one Mu'tazilite comment in his examination of the two suras (5. To name a few: in verse 5: 6. Zamakhshari rejects anthropomorphism when speaking of God's hand, in verse 4. Qur'an, and in verse 7. A forthcoming study by Suleiman Ali Mourad examines these and other examples of Mu'tazilite content in the Kashshaf. Al- Zamakhshari also uses verse 2: 2. Mu'tazilite commentators and goes against the Sunnite tradition, as Patricia Crone documents in a forthcoming study of the different streams of interpretation of this verse. Dhahabi lists many Mu'tazilite elements in al- Zamakhshari's tafsir in his al- Tafsir wa'l- Mufassirin, and Lane must be familiar with all or most of them from Ibn al- Munayyir's comments on the Kashshaf. It would be good to have had an overall estimate of the Mu'tazilite doctrines that al- Zamakhshari retained as against those that he may have dropped. Lane points out that non- Mu'tazilite commentators incorporate some elements which have long been recognized as Mu'tazilite in nature: al- Tabari, for instance, mentions metaphorical interpretations of God's hand (p. But the fact that Sunnis cite Mu'tazilite interpretations, and that conversely al- Zamakhshari cites Sunnite views, does not of course mean that the Kashshaf was not a Mu'tazilite work. Many Shiite authors (such as al- Tusi, al- Qummi, and al- Tabrisi) incorporate Sunnite exegeses along with Shiite commentary; this does not diminish their Shiite character. Likewise, some Sunnite commentators include Shiite exegeses (for instance, Fakhr al- Din al- Razi). Often, subtle differences between exegeses are important indicators of an exegete's theological or legal affiliation. In the final analysis, the larger questions of the sources of the Kashshaf and its Mu'tazilite nature remain unanswered. But this is not to deny that Andrew Lane's book is an important work. It contributes much to our understanding of al- Zamakhshari as a person and as a commentator; he makes sound observations about the lack of obvious Mu'tazilism in al- Zamakhshari's work, the use of traditional sources, and the methods. In addition, he has summarized the debate surrounding the distinction, or lack thereof, between tafsir bi'l- ma'thur and tafsir bi'l- ra'y and provided his own contribution. The book is a treasure trove of detailed information, and Lane's findings can be applied to many aspects of tafsir studies. The appendices, which include biographies of al- Zamakhshari's named sources, are a valuable resource. In sum, there is much to be learned from this book. KAREN BAUERPRINCETON UNIVERSITYCOPYRIGHT 2. American Oriental Society.
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Protestant work ethic - Wikipedia, the free encyclopedia. The Protestant work ethic (or Puritan work ethic). In the United States it is sometimes referred to as Puritan work ethic, mainly due to its prevalence among the Puritans. The Protestant work ethic is often credited with helping to define the societies of Northern, Central and Western Europe such as in Scandinavia, Latvia, Estonia, the Netherlands, United Kingdom, Germany and Switzerland. Germanic immigrants brought their work ethic to the United States of America, Canada, South Africa and other European colonies. A person does not need to be a religious Calvinist in order to follow the Protestant work ethic, as it is a part of certain cultures. The phrase was initially coined in 1. Thus, the Catholic idea of good works was transformed into an obligation to consistently work diligently as a sign of grace. Whereas Catholicism teaches that good works are required of Catholics as a necessary manifestation of the faith they received, and that faith apart from works is dead (James 2: 1. Hard work and frugality were thought to be two important consequences of being one of the elect. Protestants were thus attracted to these qualities and supposed to strive for reaching them. American political history. In short, he had to be . Anybody who could not measure up to that standard could not qualify for public office or even popular respect. Huntington, and David Landes.
In a New York Times article, published in June 8, 2. Niall Ferguson pointed that data from the Organization for Economic Co- operation and Development (OECD) seems to confirm that . To put it bluntly, we are witnessing the decline and fall of the Protestant work ethic in Europe. This represents the stunning triumph of secularization in Western Europe. The abstract to this states that the literacy gap between Protestants (as a result of the Reformation) and Catholics sufficiently explains the economic gaps, and that the . Worldly Saints: The Puritans As They Really Were. ISBN 9. 78- 0- 3. Believe: Religious Information Source. The Protestant Ethic and the Spirit of Capitalism. Translated by Parsons, Talcott. In the footnote, Schumpeter refers to Usher, Abbott Payson (1. The Early History of Deposit Banking in Mediterranean Europe. Journal of Economic History. The Protestant Ethic and the Spirit of Capitalism (German: Die protestantische Ethik und der Geist des Kapitalismus) is a book written by Max Weber, a German. Weber's Types of Rationality writings, the student of Weber is generally left with a choice between concluding that his usage is indeed unilinear and undertaking the un-. The Economic History Association. The Review of Economic Studies. A Human Capital Theory of Protestant Economic History - Munich Discussion Paper No. PDF), Munich: Department of Economics University of Munich, retrieved 1. September 2. 01. 2 ^Becker, Wossmann (2. A5 Appendix BFurther reading. ![]() ![]() Some No-CD/Fixed EXE files work fine in Single Player mode but are detected to be modified when trying to play online. Apply the official Conflict Vietnam v1.1 Patch. Replace the original VIETNAM.EXE file with the one from the File Archive. PC Game Fixes, No-CD Patches & No-CD Game Files Huge Collection For PC Games Beginning With. Cabela's African Safari Cabela's Big Game Hunter 10th Anniversary Edition: Alaskan Adventure Cabela's Big Game Hunter 2004. Air Conflicts: Vietnam - Ultimate Edition v20151022 . Some No-CD/Fixed EXE files work fine in Single Player mode but are detected to be modified when trying to play online. Battlefield: Vietnam - Download. Content ratings help you understand the type of content you might find in an app or game, so you can decide if they are suitable for you and your family. What do the ratings actually tell me? Content ratings describe the minimum age we feel the content is suitable for. It does not indicate that the app was specifically designed for that particular age, or if a certain level of skill is required to play the game or use the app. ![]() Where can I find the content ratings? You will find the content ratings on every app or game page. Why are some apps or games unrated? If an app or game does not have a rating, it means that it has not yet been rated, or it. ![]()
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It is not affiliated with any religious or political group. The organization's goal is to promote sobriety by . The anonymity removes the stigma of identification and recognition and allows participants a more comfortable experience in recovery. Alcoholics Anonymous is open to all persons regardless of age, gender or ethnicity. The only requirement to become a member is the desire to stop drinking. What Are the 1. 2 Steps of AA? But the program has since adopted a more spiritual focus rather than a God- centric one. In the. . We admitted we were powerless over alcohol - that our lives had become unmanageable. Once they acknowledge that they are unable to stop on their own, the recovery process can begin. Came to believe that a power greater than ourselves could restore us to sanity. Those working the steps are free to choose whatever higher power works for them. Made a decision to turn our will and our lives over to the care of God as we understood Him. What is AA’s 12 – Step Program? Twelve-step programs or similar support meetings are based on the philosophy of. With this release often comes recovery. Made a searching and fearless moral inventory of ourselves. The key is to identify any areas of past regret, embarrassment, guilt or anger. Admitted to God, to ourselves, and to another human being the exact nature of our wrongs. Often, alcoholics will share what they wrote down during the previous step with their sponsor. Were entirely ready to have God remove all these defects of character. Humbly asked Him to remove our shortcomings. The recovering alcoholic is not strong enough to eliminate these defects on their own, so they ask their higher power to do so. Made a list of all persons we had harmed, and became willing to make amends to them all. The wrongs could range from large to small - from stealing from them to buy more alcohol to talking negatively behind their backs. Made direct amends to such people wherever possible, except when to do so would injure them or others. Making amends could include writing a letter to a person or sitting down face to face with them. Continued to take personal inventory and when we were wrong promptly admitted it. Sought through prayer and meditation to improve our conscious contact with God, as we understood Him, praying only for knowledge of His will for us and the power to carry that out. That practice could be anything from prayer, to meditation, to reading scripture. Having had a spiritual awakening as the result of these Steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs. Many members become sponsors once they have completed the 1. The AA 1. 2 Traditions. AA also has. twelve traditions that it follows. These traditions serve as guidelines for living and working together both within AA and outside the program. Do You Have to Be Religious to Join? AA welcomes non- religious people even though the program takes a spiritual approach to treatment. The spiritual aspect comes into play with the twelve steps and their reference to God or a . However, nonreligious people may find themselves more comfortable in a secular 1. Step alcoholics support group or a. Step addiction recovery program. The co- founders, Bill Wilson and Dr. Bob Smith—both alcoholics—had a chance meeting that year. With each other's help, they both achieved lasting sobriety. The identity of AA took shape in the following years, and it was solidified in 1. Bill Wilson completed the book. But often they are held in public, accessible buildings with lots of parking, such as churches, schools, coffee shops and restaurants. Occasionally, members hold meetings in correctional and treatment facilities. However, public spaces are the more common setting for AA meetings. Types of Meetings. The basic meeting format and rules depend on the type of meeting. AA members share their experiences with alcohol abuse, how they found the program, and about their recovery through the program. This type of meeting focuses more on sharing and listening than interaction. Discussion meetings. One member speaks briefly about their own struggles with alcohol, then leads a discussion about recovery with AA and any drinking- related issue that another person brings up. This type of meeting is much more interactive than a speaker meeting. Step meetings. Everyone discusses one of the AA 1. Open vs. Closed Meetings. AA meetings can be open or closed. Open meetings mean that anyone is welcome: both alcoholics and non- alcoholics. ![]() This is the best way to learn more about AA—what it is, what it does, and whether or not this recovery program is for you. Speaker meetings are often open, and discussion meetings are sometimes open. Closed meetings are only for alcoholics or prospective AA members. Discussion meetings are sometimes closed, and 1. Step meetings are usually closed. This ensures a tight- knit support community specifically for alcohol abuse recovery. General Rules. Nobody is ever required to participate, give their name or identify themselves as . AA programs want members to feel comfortable with sharing and growing together. But they also recognize that everyone does this at his or her own pace. The program focuses on abstinence. This means resisting the urge to drink and take other psychoactive or illicit substances. However, prescribed drugs such as antidepressants and other medications are permitted while in the AA program. A sponsor is a fellow AA member who has made some progress in the recovery process. The sponsor shares his or her experience in the recovery program on a person- to- person basis with another alcoholic who is working on sobriety through AA. The sponsorship aspect of the program can provide continuous, individual support for both the sponsor and the person being sponsored. This person is your personal connection to the program. They can offer phone support outside of meetings for any questions or concerns about relapse. Though not mandatory, sponsors can make a huge difference in your recovery. Working the 1. 2 steps of AA with a sponsor has been associated with longer- lasting abstinence,1 so consider connecting with a sponsor early in your AA recovery. How Do You Join AA? Becoming a member of AA is as simple acknowledging that you have a drinking problem and deciding that you want to be a member. If you have checked out the meetings and found the program to be helpful, you can simply consider yourself a member. However, AA is an organization specifically for alcoholics, though open 1. The program is free and you have no monetary or social obligation. The only requirement for membership is a desire to stop drinking, no matter how small. Meetings do take collections, though, and they encourage attendees to make donations so that AA can remain independently supported. How Many People Are in AA? Can You Join if You Have Other Drug Addictions? You must be an alcoholic to join AA. However, anyone can attend open meetings. Non- alcoholics can attend open meetings as observers, but only people with a problem with alcohol may attend closed AA meetings. Other twelve- step programs, such as. Narcotics Anonymous and. Cocaine Anonymous, focus on specific drug addictions. Can Friends and Family of Alcoholics Join AA? Friends and family members of alcoholics may attend open AA meetings. But they may not become AA members unless they are also suffering from alcohol abuse and have a desire to stop drinking. Organizations such as. Alateen offer support if friends and family are seeking their own recovery from a person's drinking problem. These organizations provide comfort and community support for those coping with a loved one's alcoholism. They also offer advice to help a loved one with recovery. What Should I Know Before Attending a Meeting? Try and find out more about your local AA groups. Look for meetings where you're likely to have some things in common with the people there. Age, gender and socioeconomic background are all factors that can provide comfortable common ground for new members. Keep an open mind. Try not to go into your first meeting with the mindset of, . You may find that this shared struggle unites the group in a unique and powerful way. Don't give up. If you go to a meeting and have a negative experience, try another meeting! Each gathering is different, and just because one meeting didn't work out for you doesn't mean AA won't help you. Does Alcoholics Anonymous Help People Get Sober? Evidence on the effectiveness of AA is mixed. Some studies show positive effects of the program while others show neutral effects. Studies on AA Effectiveness. One study found that 6. AA meetings during their first year of treatment remained abstinent at the 1. Only 3. 4% of those who did not participate in the AA program remained abstinent. Another study suggests that AA can have a positive impact on a person's transition into sobriety. It found that participation in AA predicted abstinence from alcohol. One hypothesis is that AA may help people accept and stay in treatment. But this theory requires more evidence before it can be widely accepted. AA has been found to be the most effective for alcoholics without other psychiatric problems. And it seems to do a better job than other forms of therapy of inspiring total abstinence rather than simply decreased drinking. A Sobriety Support Network. Alcoholics Anonymous provides a strong sobriety support network and a sense of community. Many people find this helpful. 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Oxford University is the UK's largest and most diverse centre for quantum research. We have 38 separate research teams, with a total of around 200 researchers. Quantum Mechanics on the Personal Computer Hardcover – December. This book presents the most up-to-date approach to elementary quantum mechanics. Based on the interactive program Interquanta (included on a 5 1/4' MS-DOS. Reddit: the front page of. Researchers have written a Computer Program to Choose Quantum Experiments. That was one of the first confusing results that led down the path of quantum mechanics. Quantum weirdness is hard for humans to grasp, so researchers wrote a program to suggest experimental setups. Optical components configured to produce photons in a high-dimensional GHZ entangled state, in an. Aaronson is a Computer Science professor at the Massachusetts Institute of Technology who has written extensively about quantum computation and its implications. We spoke by phone on Wednesday. The transcript has been edited for length and clarity. ![]() ![]() Timothy B. Lee: Let's start at the beginning, how does a quantum computer differ from a conventional computer? Scott Aaronson: The easiest way to say it is that a quantum computer would exploit quantum mechanics, laws of physics that are not familiar in everyday life but have been familiar to physics for . It's hard to get across with newspaper- friendly analogies. Quantum mechanics is a framework for subatomic physics which is probabilistic. You can only calculate the probability that an electron or proton will be in a certain place when you make a measurement. That's not the most important part of it. We use probability all the time in everyday life. But quantum mechanics has a completely different way to find probability. People talk about a 2. But nobody talks about a negative 2. Quantum Monte Carlo (QMC) is an exciting, modern computational technique which allows us to approximately solve the equations of quantum mechanics – which are far too complicated to solve exactly – and in most cases get. We are a data storage company that provides a unique combination of specialized storage solutions and unmatched value for traditional, virtual and cloud environments. That would be nonsense. Amplitudes can be positive or negative, or even complex numbers. What's important is there are different ways that something can happen, and some of those ways have positive amplitude and some have negative amplitude. They can cancel each other out. That's the thing that's totally unfamiliar to us. If you close one of the slits, you do see light there because you no longer have this interference. By decreasing the number of ways that a photon can get to a certain point, you can increase the chance that it will be found at a point. That's what interference means. The idea with quantum computing is to exploit the phenomenon of interference which is the core of quantum mechanics on a massive scale. To try to choreograph a whole computation, not just two possibilities with two slits of light to go through, but 2 to the 1. What you could try to do is arrange things for each so of the wrong answers, some have positive amplitude and some have negative amplitude. So those would cancel each other, . So that's the idea. This is different from what most of the popular articles describe. Most of them take this lazy way out, they say a quantum computer will be unlike a classical one because it will explore all the possible answers in parallel. That's not a good way to describe it because you have to measure the computer. While you can in some sense try every possibility in parallel, there's a sense in which that's true, but as soon as you make a measurement, you're going to see one of these answers, not all of them. You could get a random answer. So the only hope of getting a benefit with a quantum computer relies on this interference effect. So it's really something subtle. How long have people been thinking about quantum computation? The idea of quantum computing was proposed in the 1. Richard Feynman and David Deutsch, but it wasn't obvious that a quantum computer would be good for anything. The only application people could see immediately was you could use a quantum computer to simulate quantum mechanics. That's sort of obvious. The big discovery that sort of got people excited about this field: Peter Shor discovered in . That's a practical problem we don't know how to solve with . If you can do that you can break most of the cryptography on the Internet. It is important to . So even quantum computers have significant limitations. There's a famous class of NP- complete problems . We don't know if quantum computer will be able to . There's something special about factoring. So it's not a matter of trying every possible divisor in quantum superposition, that wouldn't work. You have to do something more clever to arrange this interference . For modern cryptography, you need special algorithms to make it work. Can you give me some concrete details about how a quantum computer works? Conventional computers are built with switches made out of transistors. Is there something similar for quantum computers? The reason I haven't been concrete about it is that there's a lot of different ideas on the table about what a quantum computer could be built out of. We don't know which of these ideas is going to be the best one. Regardless of which one, they lead to the same theory. It's very much like if you're a classical computer programmer, if you're building a computer program, you don't need to know the physics of the transistor, if that's what you're concerned about. I can tell you some of the ideas. Basically what you need is some physical system. You have to be able to place it in a quantum superposition of two states. If you have such a system, you call that a quantum bit or a qubit. You have to be able to set them, you have to be able to do operations on them, and you have to be able to make pairs of the qubits talk to each other. You have to be able to . You have to be able to measure the qubits at the end to read out an answer. Finally you have to do this while keeping the qubits . That's a little misleading. It doesn't have to be a conscious being. But if the system leaks out information into its external environment, then it loses its quantum characteristics. As soon as the system becomes too correlated with the rest of the world, then you no longer see the quantum characteristics. This is why we don't notice these quantum effects in day to day life. It's why they were only discovered in the 1. They only come to predominate at the atomic scale. What makes it so hard is you've got these requirements that you've got to be able to do these operations while keeping things isolated from the environment. So what ideas have people had for how to build qubits? Different ideas are being explored in parallel. One is that you could use ions that are trapped in a magnetic field. You could use a laser to manipulate them. Another one is superconducting qubits. You'd have current that is in a superposition of flowing clockwise and counterclockwise. These coils would be large enough that you can see them with a magnifying glass. Use optical elements like beam splitters to move information around. There are a dozen of other proposal. You describe quantum computers as a mostly theoretical concept, but a company called D- Wave claims to have created a practical quantum computer. What's their story? I've been writing about D- Wave on my blog for the last decade. They've been the leaders on generating hype and generating press. For a long time they were literally a black box. We didn't really know what was going on, they would make press announcements with these deals, they'd sell these machines to Lockheed Martin and Google. We didn't really know. Academics . They hadn't given evidence that they were doing anything beyond what you could do with a conventional computer. They were making extravagant claims, but we didn't see any evidence that there were really quantum effects going on or that we had a speed- up. We know a lot more in the last year about what's going on with these devices. After they sold to Lockheed, an independent group led by Matthias Troyer actually did independent investigations of this machine. What they found briefly is that there is pretty good circumstantial evidence that there's some kind of quantum annealing behavior, which means that there's a little bit of quantumness there. Not even D- Wave is claiming that what they have or what they't trying to do is a full- scale quantum computer. They're not even trying to get universal quantum computer. A universal one is one that can do any quantum computation, like Shor's factoring algorithm. D- Wave is aiming to build something much more limited. Even if you could build this adiabatic optimization approach totally perfectly, you still wouldn't know if there's a practically important speedup using quantum computers. It's very different than the situation with Shor's factoring algorithm. If you could do it, we're extremely confident we could get this speedup. With the optimization problem, we don't really know if we'd get a speedup. It's going to boil down to people trying it out and seeing what happens. Another issue: D- Wave's hardware is nowhere close to the theoretical ideal. It's mostly classical with a little bit of quantumness. Most of the scientists have focused on getting qubits that really work. Most people view this as basic research at this stage. That's how I think about it. If you can't even build one qubit that you can really control and make work, it seems ridiculously premature to be trying to build commercial devices. But D- Wave's approach is very different. Where the rubber meets the road and supposing you do that and find you don't get a speedup. Unfortunately, D- Wave has taken the path of obfuscating what the issues are and counting on journalists and people in the business world not caring enough to understand. Would today's cryptographic algorithms be in danger? Almost all of the public- key encryption that is currently used would be breakable in principle by a quantum computer. Public- key algorithms are widely used online. That accounts for 9. That's all breakable by a quantum computer. On the other side, if you look at private- key cryptography, the kind where you have to agree on the key in advance, then most private- key cryptography you don't know how to break with a quantum computer. Even with public- key cryptography, there are proposals out there for public- key cryptosystems that could resist quantum computers. Falcon. Four's Ultimate Boot CD v. Torrent Download.
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