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- Creators: Bach, Johann Sebastian, 1685-1750
Quantum resilience makes two very important claims. First, resilience cannot be characterized without recognizing both the system and the valued function it provides. Second, resilience is not about disturbances, insults, threats, or perturbations. To avoid crippling infinities, characterization of resilience must be accomplishable without disturbances in mind. In light of this, quantum resilience defines resilience as the extent to which a system delivers its valued functions, and characterizes resilience as a function of system productivity and complexity. System productivity vis-à-vis specified “valued functions” involves (1) the quanta of the valued function delivered, and (2) the number of systems (within the greater system) which deliver it. System complexity is defined structurally and relationally and is a function of a variety of items including (1) system-of-systems hierarchical decomposition, (2) interfaces and connections between systems, and (3) inter-system dependencies.
Among the important features of quantum resilience is that it can be implemented in any system engineering tool that provides sufficient design and specification rigor (i.e., one that supports standards like the Lifecycle and Systems Modeling languages and frameworks like the DoD Architecture Framework). Further, this can be accomplished with minimal software development and has been demonstrated in three model-based system engineering tools, two of which are commercially available, well-respected, and widely used. This pragmatic approach assures transparency and consistency in characterization of resilience in any discipline.
While the scientific study of religion is not new, the topic has yet to be approached by Lifecycle Assessment (LCA). This work demonstrates a method for assessing the personal “cost” of “manufacturing” a mature religious adherent, or, a believer committed to a particular faith. By measuring such inputs as personal importance of faith, prayer, religious service attendance, religious experiences, and scripture reading, an assessment can be made of the quantity of such inputs required to engender enduring religious devotion. Ultimately, this study has demonstrated that the data typically collected in longitudinal surveys are insufficient to adequately support any firm quantitative conclusions, but the method proposed is sound and can be exploited when data becomes available.