scholarly journals Upper Bound on the Proton Lifetime and the Minimal Non-SUSY Grand Unified Theory

Author(s):  
Pavel Fileviez Pérez
1983 ◽  
Vol 28 (7) ◽  
pp. 1731-1737 ◽  
Author(s):  
Y. Tosa ◽  
G. C. Branco ◽  
R. E. Marshak

1983 ◽  
Vol 69 (5) ◽  
pp. 1505-1523 ◽  
Author(s):  
T. Matsuki ◽  
N. Yamamoto

2008 ◽  
Vol 23 (19) ◽  
pp. 2915-2931 ◽  
Author(s):  
BEN DUNDEE ◽  
GERALD CLEAVER

In this paper, we construct a model based on a flipped SU(5) partial grand unified theory, within the framework of the Randall–Sundrum (RS1) proposal. Breaking of [Formula: see text] is achieved using a bulk scalar field in the 10 of SU(5), Φ, which gains a vacuum expectation value <Φ> ~ 3 × 1015 GeV . We are able to retain the successes of the [Formula: see text] phenomenology, specifically the confinement of all fields to the smallest (1, [Formula: see text], and 10) representations of SU(5). We derive the beta functions, and point out some constraints on bulk matter content implied by the runnings (and positivity) of the five-dimensional coupling. Finally, we comment on baryon decay and show the fine-tuning problem required to prevent an exponentially short proton lifetime.


2001 ◽  
Vol 16 (supp01b) ◽  
pp. 846-848
Author(s):  
RODOVAN DERMÍŠEK

We calculate the proton lifetime in a SO(10) supersymmetric grand unified theory [SUSY GUT] with U(2) family symmetry. This model fits the low energy data, including the recent data for neutrino oscillations. We discuss the predictions of this model for the proton lifetime in light of recent SuperKamiokande results which significantly constrain the SUSY parameter space of the model.


2021 ◽  
Vol 51 (1) ◽  
pp. 22-30
Author(s):  
Daniel P. McCarthy

Christ’s bones are missing at the Holy Sepulchre; St Peter’s bones remain in his basilica; Hagia Sophia was not built on bones. The absence, presence, or lack of bones effects different emphases on memory (anamnesis) and fulfillment (eschatology). In Jerusalem we witness our future glory (eschatology) already revealed in our history (anamnesis); in Rome we recall (anamnesis) the sacrifice of martyrs whose bones remain until the general resurrection (eschatology), even while we venerate the saints in light; at Hagia Sophia liturgy itself, rather than bones, provides the context for remembering the whole Christ in the power of the Spirit. Celebrating liturgy over the bones of martyrs in Rome, while venerating their sacrifice, may have accentuated the sacrificial character of the eucharistic liturgy in the Christian west, whereas in the Christian east the eschatological glory already revealed in our history and in liturgy may have shaped the eschatological character of liturgy.


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