Far from being the passive containers for semiconductor devices of the past, the packages in today's high performance computers pose numerous challenges in interconnecting, powering, cooling and protecting devices. While semiconductor circuit performance measured in picoseconds continues to improve, computer performance is expected to be in nanoseconds for the rest of this century -a factor of 1000 difference between on-chip and off-chip performance which is attributable to losses associated with the package. Thus the package, which interconnects all the chips to form a particular function such as a central processor, is likely to set the limits on how far computers can evolve. Multichip packaging, which can relax these limits and also improve the reliability and cost at the systems level, is expected to be the basis of all advanced computers in the future. In addition, since this technology allows chips to be spaced more closely, in less space and with less weight, it has the added advantage of being useful in portable consumer electronics as well as in medical, aerospace, automotive and telecommunications products. The multichip technologies with which these applications can be addressed are many. They range from ceramics to polymer-metal thin films to printed wiring boards for interconnections; flip chip, TAB or wire bond for chip-to-substrate connections; and air or water cooling for the removal of heat.
From the preface:"This little volume is a contribution to the comparative study of religions. It is an endeavor to present in a critically correct light some of the fundamental conceptions which are found in the native beliefs of the tribes of America.So little has heretofore been done in this field that it has yielded a very scanty harvest for purposes of general study. It has not yet even passed the stage where the distinction between myth and tradition has been recognized. Nearly all historians continue to write about some of the American hero-gods as if they had been chiefs of tribes at some undetermined epoch, and the effort to trace the migrations and affiliations of nations by similarities in such stories is of almost daily occurrence. How baseless and misleading all such arguments must be, it is one of my objects to set forth.At the same time I have endeavored to be temperate in applying the interpretations of mythologists. I am aware of the risk one runs in looking at every legend as a light or storm myth. My guiding principle has been that when the same, and that a very extraordinary, story is told by several tribes wholly apart in language and location, then the probabilities are enormous that it is not a legend but a myth, and must be explained as such. It is a spontaneous production of the mind, not a reminiscence of an historic event.The importance of the study of myths has been abundantly shown of recent years, and the methods of analyzing them have been established with satisfactory clearness.The time has long since passed, at least among thinking men, when the religious legends of the lower races were looked upon as trivial fables, or as the inventions of the Father of Lies. They are neither the one nor the other. They express, in image and incident, the opinions of these races on the mightiest topics of human thought, on the origin and destiny of man, his motives for duty and his grounds of hope, and the source, history and fate of all external nature. Certainly the sincere expressions on these subjects of even humble members of the human race deserve our most respectful heed, and it may be that we shall discover in their crude or coarse narrations gleams of a mental light which their proud Aryan brothers have been long in coming to, or have not yet reached.The prejudice against all the lower faiths inspired by the claim of Christianity to a monopoly of religious truth--a claim nowise set up by its founder--has led to extreme injustice toward the so-called heathen religions. Little effort has been made to distinguish between their good and evil tendencies, or even to understand them. I do not know of a single instance on this continent of a thorough and intelligent study of a native religion made by a Protestant missionary."
Are the growing oppositions to neoliberal market globalism (especially in the aftermath of global economic meltdown) able to develop meaningful alternative ideologies? Is there any substantial alternative to the world capitalist system on the horizon? How would the ideologies and ideas address the dire dilemmas of economy vs. ecology, redistribution vs. recognition, global vs. local, reform vs. revolution etc.?
This book answers such important questions by examining the intellectual structure of the so-called 'anti-globalization' or 'global justice' movement. It explores the formation and transformation of ideas, identities, and solidarities in the movement. The book also develops an analytical model to explain the movement's ideational novelties and continuities in terms of both activist social experiences and global social changes.
Hosseini develops new sociological concepts, integrates opposing theoretical perspectives into one approach, and addresses the gap between critical theories and activist practices. Through this endeavor, he discovers an emerging mode of consciousness which is characterized by its cross-identity and cross-ideological nature. This is a live but quiet global revolution.
Drawing on a variety of disciplines, this gourd-breaking volume will be of interest to students and scholars of global studies, political sciences, sociology and social movement studies.