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The purpose of this paper is to study the spectral sensitivity characteristics of new pyroelectric sensor based on tetraaminodiphenyl film within the wavelength range of 0.4-10 µm and 300-3,000 µm.

Mylar film with the thickness of about 70 µm was used as the input window. The MDR-41 monochromator-based spectrometric complex and the quasi-optical spectrometer with the set of backward-wave oscillators were used for measurements of the pyrodetector spectral characteristics within the 0.4-10 µm and 300-3,000 µm ranges, respectively.

Mylar was found to have absorption lines within the range of 0.4-10 µm, which must be taken into account when broadband detectors developing. The noise equivalent power in the visible and infrared ranges was less than 6 × 10^–10 W/Hz^1/2, which is about five times lower than for analogue ones. In the sub-THz range, the pyrodetector sensitivity is 2-8 times higher than the Golay cell. The sensitivity of such pyrodetector weakly depends on the wavelength in the total measured range.

The pyroelectric sensor has good prospects for use in super wide spectral range, from ultraviolet to millimeter radiation, in spectrometers for scientific research, in industry for the operational control of THz radiation sources, as well as in security THz-systems.

The spectral sensitivity characteristics of the pyroelectric photosensor based on TADPh in the visible, infrared and terahertz ranges were measured. The prospects for the use of such sensors were determined.

Looks at the reasons for the collapse of both regimes and considers the importance of repression with these developments. Contrasts the methods of Imperial Russia with the Bolsheviks looking at Court proceedings, prison conditions, education and propaganda in prison, exile and the secret police. Concludes that whilst social support is usually seen as essential for survival of a system, repression is not regarded as a positive element but can become the method for a system’s survival and stability.

Societal grand challenges have moved from a marginal concern to a mainstream issue within organization and management theory. How diverse forms of organizing help tackle – or reinforce – grand challenges has become centrally important. In this introductory paper, we take stock of the contributions to the volume on Organizing for Societal Grand Challenges and identify three characteristics of grand challenges that require further scholarly attention: their interconnectedness, fluidity, and paradoxical nature. We also emphasize the need to expand our methodological repertoire and reflect upon our practices as a scholarly community.

This study is based on the premise that Soviet civilization represented a concerted effort to harness emotions to an ideological cause, to reshape human affect according to the Communist Party's political agenda. Even though these efforts largely failed, they left deep scars on the Russian psyche. The emotional culture that evolved during some 75 years of Soviet rule continues to persist after the coercive institutions supporting it have broken down, and this inertia greatly complicates the transition to a democratic society in Russia.

The debate concerning the Quantified-Self Movement (QS) has been extremely polarised. As Tamar Sharon has pointed out, each aspect of the lifestyle promoted by Gary Wolf and Kevin Kelly has provoked opposite reactions, generating a debate that revolves around some basic conceptual dichotomies: empowerment versus surveillance, self-awareness versus reductionism, and personalised healthcare versus disintegration of public assistance (Sharon, 2017). The aim of this chapter is to provide a critique of QS, namely an assessment of its limits and its (technological and social) conditions of possibility. In particular, the author’s analysis will focus on the relationship between technology and subjectivity, and its main theoretical framework will be Michel Foucault’s research on the notion of ‘care for the self’ (Foucault, 1986, 2005). Quantification is an essential and unescapable aspect of our present technological environment. The devices that make our onlife (Floridi, 2014) possible are connected with a complex technological system made of GPSs, satellites, computers, and networks. Health is no longer managed through a distinct set of practices within the limits of a well-defined space (the hospital or the ambulatory), but it rather becomes a dataset integrated into a system where all aspects of life (health, law, leisure, work, social relations) are treated and managed simultaneously. This technological condition implies a new form of cognitive and practical delegation (Ippolita, 2016; Morozov, 2013), which makes the very notion of ‘self-tracking’ at least problematic. Individuals do not track themselves anymore: on the contrary, they are tracked by prosthetic extensions of their own bodies. This, however, does not mean that they do nothing. Our digital devices require a specific set of practices, a determinate way of life. The author will argue that these practices are the product of design, understood as a specific way of conceiving and organising the interaction between subject and technical object (Flusser, 1999). Through our technological environment, design reshapes the social and political function of bodies, their interaction and the set of practices connected to them (Bratton, 2015; Dyer, 2016; Vial, 2014). Automated quantification is an aspect of our designed user experience. As such, this chapter discusses design as a key element to understand the role of quantification in our digital milieu. It analyses the QS movement as a specific way of responding to our new technological condition. The main research question will be the following: is QS to be regarded as a simple acceptance of a new form of delegated – and thus alienated – subjectivity, or is it a kind of practice that allows the subject to overcome his passivity, and to take part in the process through which quantification is designed and managed? Is it possible to understand QS as a technology of the self (Foucault, 1988, 2005)?