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Background: Tue Businessweek magazine proposed lists of attending doctors in medical centers and regional hospitals based on the recommendation of hospital presidents, directors and supervisors of medical societies, and surveyed doctors. The current study aims to investigate the criteria existing in Businessweek¡¦s selection and factors related to the nomination of Taiwan¡¦s best 100 doctors. Material and Method: Subjects are the 667 doctors nominated in Businessweek¡¦s ¡§100 Especially Recommended Doctors¡¨ and ¡§600 Doctor-Recommended Doctors,¡¨ published respectively on May 5th and October 3rd, 2008. Biographical data of the subjects is firstly reorganized according to such items as specialty, hospital, education, professional training, experience and current status; introduction to specialties on websites of the hospitals where the subjects serve is also taken into consideration during data reorganization. Secondly, additional social network variables, including special positions in such non-hospital and non-school institutions as societies, foundations and publishing companies, are implemented. Collected data is analyzed by means of descriptive statistics, chi-square test and logistic regression. Results: Out of the 667 doctors, the 131 ones especially recommended by Businessweek tend to either serve in northern Taiwan or have graduated from National Taiwan University. In terms of social network, ¡§directors¡¨ of a department/branch/center are 3.082 times more likely to be nominated among the 131 than those who do not have the title, while those with special positions in medical societies are 5.314 times more likely to be nominated than those without any special position. Conclusion: The physicians not only training in the medical profession, but also need to expand social network.

Thesis (doctoral)--Ecole des hautes études en sciences sociales, 1995. / Cover title. Includes bibliographical references (p. 527-554) and index.

Thesis (Ph. D.)--University of Chicago, 1910. / Published also as Studies in economics and political science ... no. 35 in the series of monographs by writers connected with the London school of economics and political science. Bibliography: p. 189-191.

Thesis (Ph. D.)--University of Chicago, 1910. / Published also as Studies in economics and political science ... no. 35 in the series of monographs by writers connected with the London school of economics and political science. Bibliography: p. 189-191.

If the issue of prisoners of war has given rise to numerous studies in recent years, nevertheless, this topic is far from exhausted. Built on a large corpus of archival sources, this study fuels the debate on ransoms and prisoners with new material. Its originality lies in its broad chronological framework, i.e. the duration of the Hundred Years War, as well as its perspective – that of lower ranking as well as higher-ranking prisoners on both side of the Channel. What does it mean for those men to live in the once coined ‘golden age of private ransoms’? My investigations hinge around three different themes: the status of prisoners of war, the ransoming process and the networks of assistance. I argue that the widespread practice of ransoming becomes increasingly systematic in the late Middle Ages. More importantly, I show how this evolution comes ‘from below’; from the individual masters and prisoners who faced the multiple obstacles raised by the lack of official structure. Indeed, the ransoming of prisoners remained the preserve of private individuals throughout the war and no sovereign could afford that this became otherwise. It is specifically the non-interventionism of the crown and the large freedom of action of individuals which shaped the ransom system.

Der "Hundertjährige Kalender" basiert auf Wetteraufzeichnungen von Mauritius Knauer (1613-1664 ), der als Abt im oberfränkischen Zisterzienserkloster Langheim wirkte. Die zwischen März 1652 und März 1659 fast täglich notierten Beobachtungen ermöglichen eine statistische Auswertung und die - teilweise sogar quantitative - Gegenüberstellung damaliger und heutiger Wetterverhältnisse. Vergleiche mit Niederschriften weiterer zeitgenössischer Autoren belegen den wissenschaftlichen Wert der Knauerschen Aufzeichnungen. Der Beobachtungszeitraum fällt in die "kleine Eiszeit" und zeichnet sich durch eine Reihe sehr strenger Winter aus. / The "Hundred Year's Calendar" is based on weather recordings of Mauritius Knauer (1613-1664 ), which worked as an abbot in the upper-Frankish Cistercian monastery Langheim. Between March 1652 and March 1659 almost daily noted observations enable a statistical analysis and - partly even quantitative - the confrontation weather conditions at that time and of today's. Comparisons with notes of further contemporary authors show the scientific value of the Knauer recordings. The observation period falls into the "little ice age" and is characterised by a series very severe winter.

Através dos números, os homens são capazes de comparar, ordenar, medir e quantificar tudo o que há à sua volta. Além da sua utilização para a matemática, muitos números receberam significados simbólicos. Na Bíblia Hebraica, os números são freqüentes, e possuem diversas funções e significados. Alguns números se destacam, como é o caso do número cento e vinte, utilizado para medidas ou contagens de tempo, espaço (áreas ou territórios), peso, pessoas ou animais. Este número figura no Livro do Gênese (6:3), como medida de tempo, no momento em que um limite de cento e vinte anos é decretado como expectativa máxima de vida do homem uma punição às transgressões do homem, falível e mortal, comparável à expulsão de Adão e Eva do Jardim do Éden (Gn 3:23-24) ou à diversificação das línguas faladas durante o episódio da Torre de Babel (Gn 11:7). Este decreto é estabelecido em uma interpolação de uma narrativa lacônica, aparentemente mitológica, em que seres conhecidos como filhos de Deus se relacionam com as filhas dos homens, dando origem a descendentes conhecidos como gigantes ou heróis. O número cento e vinte está relacionado ao período de cento e vinte anos em que Noé construiu a arca para sobreviver ao dilúvio (Gn 6), aos cento e vinte dias em que Moisés esteve sobre o Monte Sinai em três períodos de quarenta dias cada (Ex 24:12-18, 32:15, 30-31, 34:4, 29), como também ao período de três gerações convencionais de quarenta anos cada, exemplificado pelo pacto de Deus com o povo de Israel: ...guardes todos os Seus estatutos e os Seus preceitos que eu te ordeno tu, teu filho e o filho de teu filho... (Dt 6:2). Assim, apesar de que o número cento e vinte possui uma quantidade enorme de divisores, sua subdivisão em três períodos ou gerações de quarenta anos cada possui um simbolismo que instiga a investigação. / Through the numbers, men are able to compare, sort, measure and quantify everything there is around them. Besides their use for mathematics, many numbers have symbolic meanings. In the Hebrew Bible, numbers are frequent, and have different functions and meanings. Some numbers are highlighted, such as the number one hundred and twenty, used to measure or counting of time, space (areas or territories), weight, people or animals. This number can be found in the Book of Genesis (6:3), as a measure of time, at the moment when a limit of one hundred and twenty years is decreed as the maximum life expectancy of man a punishment for man\'s transgressions comparable to the expulsion of Adam and Eve from the Garden of Eden (Gen. 3:23-24) or the confusion of speech during the episode of the Tower of Babel (Gen. 11:7). This decree is established on an interpolation of a seemingly mythological, laconic narrative in which beings known as the \"sons of God\" had relationships to the \"daughters of men\", giving rise to offspring known as \"giants\" or \"heroes\". The number one hundred and twenty is related to the period of one hundred and twenty years in which Noah built the ark to survive the flood (Gen. 6), to one hundred and twenty days in which Moses was on Mount Sinai in three forty-day periods each (Ex 24 :12 -18 , 32:15 , 30-31 , 34:4, 29), as well as the conventional period of three generations of forty years each, exemplified by the covenant of God with the people of Israel: \" ... keep all His rules and laws that I am prescribing to you you, your children and your childrens children\" (Deut. 6:2). Thus, although the number one hundred and twenty has a huge amount of dividers, its subdivision into three periods or generations of forty years each has a symbolism that instigates the investigation.

Através dos números, os homens são capazes de comparar, ordenar, medir e quantificar tudo o que há à sua volta. Além da sua utilização para a matemática, muitos números receberam significados simbólicos. Na Bíblia Hebraica, os números são freqüentes, e possuem diversas funções e significados. Alguns números se destacam, como é o caso do número cento e vinte, utilizado para medidas ou contagens de tempo, espaço (áreas ou territórios), peso, pessoas ou animais. Este número figura no Livro do Gênese (6:3), como medida de tempo, no momento em que um limite de cento e vinte anos é decretado como expectativa máxima de vida do homem uma punição às transgressões do homem, falível e mortal, comparável à expulsão de Adão e Eva do Jardim do Éden (Gn 3:23-24) ou à diversificação das línguas faladas durante o episódio da Torre de Babel (Gn 11:7). Este decreto é estabelecido em uma interpolação de uma narrativa lacônica, aparentemente mitológica, em que seres conhecidos como filhos de Deus se relacionam com as filhas dos homens, dando origem a descendentes conhecidos como gigantes ou heróis. O número cento e vinte está relacionado ao período de cento e vinte anos em que Noé construiu a arca para sobreviver ao dilúvio (Gn 6), aos cento e vinte dias em que Moisés esteve sobre o Monte Sinai em três períodos de quarenta dias cada (Ex 24:12-18, 32:15, 30-31, 34:4, 29), como também ao período de três gerações convencionais de quarenta anos cada, exemplificado pelo pacto de Deus com o povo de Israel: ...guardes todos os Seus estatutos e os Seus preceitos que eu te ordeno tu, teu filho e o filho de teu filho... (Dt 6:2). Assim, apesar de que o número cento e vinte possui uma quantidade enorme de divisores, sua subdivisão em três períodos ou gerações de quarenta anos cada possui um simbolismo que instiga a investigação. / Through the numbers, men are able to compare, sort, measure and quantify everything there is around them. Besides their use for mathematics, many numbers have symbolic meanings. In the Hebrew Bible, numbers are frequent, and have different functions and meanings. Some numbers are highlighted, such as the number one hundred and twenty, used to measure or counting of time, space (areas or territories), weight, people or animals. This number can be found in the Book of Genesis (6:3), as a measure of time, at the moment when a limit of one hundred and twenty years is decreed as the maximum life expectancy of man a punishment for man\'s transgressions comparable to the expulsion of Adam and Eve from the Garden of Eden (Gen. 3:23-24) or the confusion of speech during the episode of the Tower of Babel (Gen. 11:7). This decree is established on an interpolation of a seemingly mythological, laconic narrative in which beings known as the \"sons of God\" had relationships to the \"daughters of men\", giving rise to offspring known as \"giants\" or \"heroes\". The number one hundred and twenty is related to the period of one hundred and twenty years in which Noah built the ark to survive the flood (Gen. 6), to one hundred and twenty days in which Moses was on Mount Sinai in three forty-day periods each (Ex 24 :12 -18 , 32:15 , 30-31 , 34:4, 29), as well as the conventional period of three generations of forty years each, exemplified by the covenant of God with the people of Israel: \" ... keep all His rules and laws that I am prescribing to you you, your children and your childrens children\" (Deut. 6:2). Thus, although the number one hundred and twenty has a huge amount of dividers, its subdivision into three periods or generations of forty years each has a symbolism that instigates the investigation.

This dissertation offers a study of the fifteenth century French polemical treatises written by authors such as Jean de Montreuil, Jean Juvénal des Ursins, Noël de Fribois and Robert Blondel, together with an edition of perhaps the most important of these works, Pour ce que plusieurs (1464). This treatise may have been written by Guillaume Cousinot II, who had been personally involved in the events surrounding the attack upon Fougères in 1449, a subject addressed in highly partial terms by this text; moreover, Cousinot had visited the Lancastrians in exile in Scotland, which might explain how Sir John Fortescue was able to learn of Jean Juvénal's Tres crestien, tres hault, tres puissant roy (1446), and how Pource que plusieurs in turn drew upon the pamphlets of Fortescue. The polemical texts went beyond moral and chivalric discussion of the war, to address the complex legal and historical issues underpinning the conflict. In response to the English claim to the French throne, Jean de Montreuil adopted the Salic Law, a highly dubious and problematic authority, but one that achieved great fame particularly through the influence of Pour ce que plusieurs. Similarly, the polemical writers rejected English demands for Aquitaine and Normandy in full sovereignty by arguing that no French king could alienate the sovereign rights of the crown. In the sixteenth century, both of these principles were elevated to the status of Fundamental Laws. These texts were not intended to serve as propaganda, but were generally produced by royal officials to serve as manuals for their fellow administrators and diplomats, and perhaps also for the king and other members of the court involved in negotiations with the English. Only in exceptional circumstances were such works disseminated beyond the narrow circles of the government and court, though royal officials did draw upon them when speaking at public assemblies.