Optical and electrical thickness measurements of alternate gate dielectrics: A fundamental difference

2001 ◽  
Author(s):  
C. A. Richter
2005 ◽  
Vol 118 (1-3) ◽  
pp. 50-54 ◽  
Author(s):  
R. Geilenkeuser ◽  
K. Wieczorek ◽  
T. Mantei ◽  
F. Graetsch ◽  
L. Herrmann ◽  
...  

Author(s):  
C. W. Price ◽  
E. F. Lindsey

Thickness measurements of thin films are performed by both energy-dispersive x-ray spectroscopy (EDS) and x-ray fluorescence (XRF). XRF can measure thicker films than EDS, and XRF measurements also have somewhat greater precision than EDS measurements. However, small components with curved or irregular shapes that are used for various applications in the the Inertial Confinement Fusion program at LLNL present geometrical problems that are not conducive to XRF analyses but may have only a minimal effect on EDS analyses. This work describes the development of an EDS technique to measure the thickness of electroless nickel deposits on gold substrates. Although elaborate correction techniques have been developed for thin-film measurements by x-ray analysis, the thickness of electroless nickel films can be dependent on the plating bath used. Therefore, standard calibration curves were established by correlating EDS data with thickness measurements that were obtained by contact profilometry.


1984 ◽  
Vol 45 (C2) ◽  
pp. C2-33-C2-36 ◽  
Author(s):  
D. A. Sewell ◽  
I. D. Hall ◽  
G. Love ◽  
J. P. Partridge ◽  
V. D. Scott

2011 ◽  
pp. 107-114
Author(s):  
B. Lacroix ◽  
T. Martella ◽  
M. Pras ◽  
M. Masson-Fauchier ◽  
L. Fayette

2017 ◽  
Vol 17 (2) ◽  
pp. 238-290
Author(s):  
Colm Peter McGrath ◽  
◽  
Helmut Koziol ◽  

2019 ◽  
Vol 54 ◽  
pp. 149-155
Author(s):  
Alexey B. Panchenko

Yu. F. Samarin’s works are traditionally viewed through the prism of his affiliation with Slavophilism. His view of the state is opposed to the idea of the complex empire based on unequal interaction of the central power with the elite of national districts. At the same time it was important for Samarin to see the nation not as an ethnocultural community, but as classless community of equal citizens, who were in identical position in the face of the emperor. Samarin’s attitude to religion and nationality had pragmatic character and were understood as means for the creation of the uniform communicative space inside the state. This position for the most part conformed with the framework of the national state basic model, however there still existed one fundamental difference. Samarin considered not an individual, but the rural community that owned the land, to be the basic unit of the national state. As the result the model of national state was viewed as the synthesis of modernistic (classlessness, pragmatism, equality) and archaic (communality) features.


1970 ◽  
Vol 19 (2) ◽  
pp. 314-333
Author(s):  
Sarno Hanipudin

This paper is intended to describe how the integration of religion and science is done through the practice of PAI learning. This was done because there is a strong presumption in the wider community who say that religion and science are the two entities that can not be met. Both have their respective territories, separated from each other, in terms of formal-material objects, research methods, criteria of truth, the role played by scientists. There is also a view that science and religion stand at their respective position, because science rely on empirically supported data to ascertain what is real and what is not, contrary religion ready to accept the supernatural and certainly not only be based on tangible variables of faith and the belief that religion and science must coexist independently of each other, because even though there are similarities in their mission, the fundamental difference between the two present a conflict that will resonate on each core. Tulisan ini ditujukan untuk mendeskripsikan bagaimana integrasi agama dan sains dilakukan melalui praktik pembelajaran PAI. Hal itu dilakukan karena ada anggapan yang kuat dalam masyarakat luas yang mengatakan bahwa agama dan ilmu adalah dua entitas yang tidak dapat dipertemukan. Keduanya mempunyai wilayah masing-masing, terpisah antara satu dan lainnya, baik dari segi objek formalmaterial, metode penelitian, kriteria kebenaran, peran yang dimainkan oleh ilmuwan. Ada juga yang memandang bahwa sains dan agama berdiri pada posisinya masingmasing, karena bidang ilmu mengandalkan data yang didukung secara empiris untuk memastikan apa yang nyata dan apa yang tidak, agama sebaliknya siap menerima yang gaib dan tidak pasti hanya didasarkan pada variabel berwujud dari iman dan kepercayaan bahwa agama dan sains harus hidup berdampingan independen satu sama lain, sebab meskipun ada kesamaan dalam misi mereka, perbedaan mendasar antarakeduanya menyajikan sebuah konflik yang akan beresonansi pada inti masingmasing.


Author(s):  
Puji Kurniawan

Humans are social creatures who need each other to socialize or to fulfill their needs, such as primary, secondary and tertiary needs. In this life there are 2 (two) groups of people, namely groups of people who are overfunded and those who are underfunded. Therefore, banks and non-bank financial institutions have emerged as intermediaries between the 2 (two) groups of the people so that the balance can occur in meeting the needs of each life. In Indonesia, there are many conventional and sharia bank and non-bank financial institutions that provide financing services to meet human needs. The fundamental difference between conventional and Islamic financial institutions is the use of the interest system which is usury in conventional financial institutions and the use of profit sharing systems in Islamic financial institutions.


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