In the semiconductor industry, fluorocarbon (FC) plasma is widely used in SiO2 etching, with Ar typically employed in the dilution of the FC plasma due to its cost effectiveness and accessibility. While it has been reported that plasmas with other noble gases, namely Kr and Xe, have distinct physical properties such as electron density and temperature, their implementation into plasma etching has not been sufficiently studied. In this work, we conducted SiO2 etching with FC plasmas diluted with different noble gases, i.e., FC precursors of C4F8 and CH2F2 with Ar, Kr, or Xe, under various gas flow rates of each as well as plasma diagnostics for the process interpretation. We show that Ar, Kr, and Xe gas mixtures depend on the FC precursor flow rate and the pattern width in a significantly different manner and we elucidate these findings based on plasma diagnostic results. The results of this work are expected to offer a practical etching database for diverse applications including plasma process engineering and the development of plasma simulation in the semiconductor industry.
Is Christianity so incurably anthropocentric that the demise of anthropocentrism would be tantamount to the falsification of the Christian faith? Would Christianity be able to survive modern scientific challenges to the long-held anthropocentric world picture? Responding to these questions, I claim that the Christian doctrine of incarnation strongly supports the Christian belief in humanity’s special position in God’s created world, whereas it is not only possible but also mandatory to reconstruct a non-anthropocentric Christian doctrine of creation and humanity. First, as regards the non-anthropocentric idea of creation, I propose that creation, instead of redemption, should the overarching framework of Christian theology, the goal of creation is much greater than human redemption, and our human species is a companion to other creatures on the way to the eschatological consummation. With this non-anthropocentric Christian doctrine of creation in mind, however, I even more strongly maintain that humanity has a special position in God’s created world. Even if the traditional doctrine of imago Dei may not successfully convince us of the idea of human uniqueness in the face of scientific challenges, I argue, the authentic Christian affirmation of the incarnation of God in the specifically human form lays a firm foundation for the Christian belief in God’s special concern with our human species.
Faced with diverse cultural challenges to hope, a constructive eschatology should do justice to the entire reality and develop a robust future‐oriented hope that helps to transform the present. In this regard Veli‐Matti Kärkkäinen has made a significant contribution, especially in dialogue with natural sciences and other faith traditions, to retrieve the cosmic dimension of Christian hope, as well as to address liberationist and ecofeminist critiques of some distorted hopes. After recommending distinctive features of Kärkkäinen's constructive proposal, I suggest advancing it further by combining the phenomenological insight into the lived body with the concept of temporal holism.
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