Half-integer quantized anomalous thermal Hall effect in the Kitaev material candidate α-RuCl3

Half-integer thermal quantum Hall conductance has recently been reported for the two-dimensional honeycomb material α-RuCl3. We found that the half-integer thermal Hall plateau appears even for a magnetic field with no out-of-plane components. The measured field-angular variation of the quantized thermal Hall conductance has the same sign structure as the topological Chern number of the pure Kitaev spin liquid. This observation suggests that the non-Abelian topological order associated with fractionalization of the local magnetic moments persists even in the presence of non-Kitaev interactions in α-RuCl3.

Costume as a Form of Visualization of Ethnicity: From Tradition to Modernity

The article traces the transformation of visualization of a person’s ethnicity through costumes – from traditional to modern. The object of the study is to understand the costume as an informational and sign structure. The topic of the study is the visualization of ethnicity through costumes from a historical perspective. The study aims to identify the specific characteristics of visualization of ethnicity in traditional and modern costumes. The study hypothesis is that, unlike traditional costumes that demonstrated regional and national affiliation, modern “Western” clothing has mostly lost these functions. Although in some regions costumes are still relevant as a “living” tradition, national clothing is disappearing from everyday life. Ethnic style using regional and national traditions as a source of stylization does not present an indicator of a person’s nationality. Nevertheless, some examples of modern clothing visualizing ethnicity can be found. The functional and semiotic approaches to the analysis of costumes serve as the basis of the study. Since the late Middle Ages, the development of urban dress in Western Europe has been determined by fashion rather than tradition. In Russia, the process of an urban costume losing the function of visualization of ethnicity began with the reforms of Peter the Great and for peasants’ costumes, this process did not start until the middle of the 20th century. At the beginning of the 21st century, traditional costumes were mostly worn by ethnic minorities as a symbol of national identity and self-affirmation. Referring to others’ traditions as a source of fashion innovations led to the emergence of ethnic style. Ethnic style is characterized by a superficial attitude towards the source. Ethnodesign, on the other hand, follows the principle of deep and thoughtful care about the tradition which gains relevance due to the rise of glocalization manifesting in the intensification of regional differences. Although the proponents of ethnodesign insist on the ability of design to integrate traditional ethnic symbols into modern culture, the question is about the ability of modern people to understand the meanings contained in traditional forms remains. The present article identifies the cases of a costume serving the function of visualization of ethnicity in modern society.

Hegel and the Peircean ‘object’

Peirce’s semiotics is well known for advocating a triadic, rather than a dyadic, sign structure, but interpretations of how such a structure works in practice have varied considerably. This paper argues that the Peircean ‘object’ is central to understanding Peirce’s philosophical intent and that this element should be construed as a mediating element within the sign rather than as an originating source of it. This interpretation resonates with the fundamentally anti-dualist character of Peirce’s philosophy and it creates potential convergences with the medieval philosophy of Duns Scotus – which was so influential in Peirce’s thinking. Moreover, construal of the ‘object’ as a mediating entity within the sign highlights important parallels with Hegelian thought and the role of the ‘essence’ in the latter’s dialectics. It is argued, indeed, that Peirce’s triadic template for the sign has strong Hegelian roots. This substantially repositions Peirce’s semiotics; it becomes, as in Hegel’s dialectics, an account of concept formation. The over-arching framework in which this takes place, however, retains an adherence to Peirce’s empiricist background and so avoids the reliance on logic which is the defining characteristic of Hegel’s dialectical method.