In spite of ethical analyses assimilating the palliative deactivation of pacemakers to commonly accepted withdrawings of life-sustaining therapy, many clinicians remain ethically uncomfortable with pacemaker deactivation at the end of life. Various reasons have been posited for this discomfort. Some cardiologists have suggested that reluctance to deactivate pacemakers may stem from a sense that the pacemaker has become part of the patient’s “self.” The authors suggest that Daniel Sulmasy is correct to contend that any such identification of the pacemaker is (...) misguided. The authors argue that clinicians uncomfortable with pacemaker deactivation are nevertheless correct to see it as incompatible with the traditional medical ethics of withdrawal of support. Traditional medical ethics is presently taken by many to sanction pacemaker deactivation when such deactivation honors the patient’s right to refuse treatment. The authors suggest that the right to refuse treatment applies to treatments involving ongoing physician agency. This right cannot underwrite patient demands that physicians reverse the effects of treatments previously administered, in which ongoing physician agency is no longer implicated. The permanently indwelling pacemaker is best seen as such a treatment. As such, its deactivation in the pacemaker-dependent patient is best seen not as withdrawal of support but as active ending of life. That being the case, clinicians adhering to the usual ethical analysis of withdrawal of support are correct to be uncomfortable with pacemaker deactivation at the end of life. (shrink)

A series of papers in Philosophy, Ethics and Humanities in Medicine (PEHM) have recently disputed whether non-heart beating organ donors are alive and whether non-heart beating organ donation (NHBD) contravenes the dead donor rule. Several authors who argue that NHBD involves harvesting organs from live patients appeal to.

A barrier to the development and refinement of ethics education in and across health professional schools is that there is not an agreed upon instrument or method for assessment in ethics education. The most widely used ethics education assessment instrument is the Defining Issues Test (DIT) I & II. This instrument is not specific to the health professions. But it has been modified for use in, and influenced the development of other instruments in, the health professions. The DIT contains certain (...) philosophical assumptions (“Kohlbergian” or “neo-Kohlbergian”) that have been criticized in recent years. It is also expensive for large institutions to use. The purpose of this article is to offer a rubric—which the authors have named the Health Professional Ethics Rubric—for the assessment of several learning outcomes related to ethics education in health science centers. This rubric is not open to the same philosophical critiques as the DIT and other such instruments. This rubric is also practical to use. This article includes the rubric being advocated, which was developed by faculty and administrators at a large academic health science center as a part of a campus-wide ethics education initiative. The process of developing the rubric is described, as well as certain limitations and plans for revision. (shrink)

In the sixteenth question of his commentary to the Sentences, the Cistercian Peter of Ceffons shows sometimes an hesitating attitude towards the problems related to fruitio and beatitudo, sometimes instead a greater firmness, especially when other Parisian theologians of his time displayed a good degree of agreement. In doing so, he quotes explicitly English authors of the years 1320-30, but also precedings auctoritates like Thomas Aquinas and John Duns Scotus, and typical themes of discussion of the Oxford calculatores; moreover, (...) only sometimes he agrees with his confrere John of Mirecourt. (shrink)

This article presents the first detailed account of Giorgio Benigno Salviati's discussion of the will written in Urbino during the mid-1470s and the early 1480s. A Franciscan friar and a prominent professor of theology and philosophy, Salviati was a prolific author and central figure in the circles of Cardinal Bessarion in Rome and of Lorenzo de' Medici in Florence. This article focuses on his defense of the Scotist theory of the will. It considers its fifteenth-century context, in which both humanist (...) and scholastic thinkers dealt with the question of the intellect and the will. While basing himself partly on authorities such as Aristotle, Augustine, and Thomas Aquinas, Salviati is clearly aware of the novelty of his theory, and its important implications for ethics and theology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christianity Looks East: Comparing the Spiritualities of John of the Cross and BuddhaghosaAmos YongChristianity Looks East: Comparing the Spiritualities of John of the Cross and Buddhaghosa. By Peter Feldmeier. New York: Paulist, 2006. 166 + v pp.This book has a history that goes back at least fifteen years. The author, who has been on the faculty at the University of St. Thomas in St. Paul, Minnesota, for (...) the last few years, originally wrote a much longer manuscript, "Interrelatedness: A Comparison of the Spiritualities of St. John of the Cross and Buddhaghosa for the Purpose of Examining the Christian use of Buddhist Practices," which was approved for the PhD degree at the Graduate Theological Union in 1996. Christianity Looks East is [End Page 216] almost half the length of the dissertation and written in nontechnical terms accessible to the interested layperson (although there is a very helpful "Glossary of Terms" in the back of the book).Feldmeier's primary question concerns the possibility of taking the interreligious dialogue to the next level of spiritual practice. Succinctly put, his hypothesis is that, yes, this next level of dialogue and exploration is possible, but the complexities involved need to be approached cautiously. Five chapters structure the development of this line of thought.Chapter 1 summarizes the state of the interreligious dialogue and introduces the book's thesis and dialogue partners, the sixteenth-century Christian mystic St. John of the Cross and the fifth-century monk-scholar Bhadantacariya Buddhaghosa, especially his classic commentary The Path of Purification (Vissudhimagga). Chapters 2–4 comprise the main comparative chapters, focused respectively on St. John of the Cross's and Buddhaghosa's anthropologies, their views of the spiritual life, and their understandings of the goals of spiritual disciplines and practices. Each of these middle chapters is divided into three parts: on St. John of the Cross, on Buddhaghosa, and on comparing where their views converge and diverge. Anthropological convergences include a constantly craving human nature, a delusional human consciousness, a desire-driven will, and the remedy of asceticism. Predictably, St. John of the Cross and Buddhaghosa diverge on the nature of the self: as a substantive soul on the one hand, and as impermanent on the other. Their spiritual paths feature detachment from cravings and deconstruction of the self's egotistical desires, but part ways in terms of St. John's emphasis on divine initiative and the practice of self-emptying love versus Buddhaghosa's emphasis on self-cultivation and the practice of analyzing phenomena. "Final bliss" (the title of chapter 4) presents convergent goals of absolute freedom and perfect peace, but different views of loving identification with a personal God (St. John of the Cross) and impersonal entrance into Nirvana (for Buddhaghosa, the cessation of suffering, negatively described as unconditioned).The fifth chapter asks about the future of the Buddhist-Christian dialogue, particularly with regard to interreligious practice. Drawing especially from John Dunne's theory of passing over and then coming back, Feldmeier defends the possibility of Christian use of Buddhist practices. While clearly identifying the problematic aspects of interreligious practice, he also carefully delineates when Buddhist practices cooperate with and complement the Christian paths, and when the former might critique the latter. A short epilogue addresses the various limitations of the book's main proposals with regard to the complicated methodological, theoretical/conceptual, and practical issues that confront interreligious practice.At one level, Christianity Looks East is similar to a number of other books familiar to readers of this journal that have compared and contrasted Christian and Buddhist meditation or their respective monastic traditions.1 At another level, however, the perennial questions pertaining to comparative studies of meditation and spirituality are explored through juxtaposing two specific voices: St. John of the Cross and Buddhaghosa. Hence, the striking structural similarities (what Feldmeier calls convergences) separated by geographical and temporal distance beg not only for historical [End Page 217] analysis but also for further theological explication. Since my training is primarily in theology rather than history, I cannot adequately address the genealogical questions surrounding the possible intertwining of the mystical traditions of East and West. I can, however, make a few observations about how... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian StudiesMontreal, Quebec, Canada, 6 –7 November 2009Sandra Costen Kunz and Amos YongThe Society for Buddhist-Christian Studies (SBCS) sponsored two sessions in conjunction with the 2009 annual meeting of the American Academy of Religion. The first session was titled “The Boundaries of Knowledge in Buddhism, Christianity and Science.” The theme for the second session was “Buddhist-Christian Dialogue in an Age of (...) Science.”The first session, a panel discussion of The Boundaries of Knowledge in Buddhism, Christianity and Science, edited by Paul Numrich (Göttingen: Vandenhouek and Rupricht, 2008), considered the epistemological questions raised by Buddhist, Christian, and scientific insights on the inadequacies of conceptualization and language for understanding reality. The project that produced the book was funded by the Templeton Foundation, which also generously supported this panel.After a welcome by moderator Miriam Levering (University of Tennessee), the book’s editor, Paul Numrich (Theological Consortium of Greater Columbus), gave a brief overview of the volume, followed by reflections on their chapters by two contributors: Dennis Hirota (Ryukoku University) and Paul Ingram (Pacific Lutheran University). Amos Yong (Regent University School of Divinity) responded to Hirota’s chapter, and Sandra Costen Kunz (Phillips Theological Seminary) responded to Ingram’s. Hirota and Ingram each made a few remarks on these responses, leading into an open discussion including other contributors to the book: John Albright (Lutheran School of Theology), Roger Blomquist (Argonne National Laboratory), Tom Christenson (Capital University), and David McMahan (Franklin and Marshall College).Hirota’s paper, based on his chapter “Shinran and Heidegger on Truth,” examined the epistemology of Shinran (1173–1263), founder of the Japanese Shin Pure Land Buddhist tradition. Hirota noted that for both Shinran and Martin Heidegger (1889–1976) [End Page 197] truth is less a matter of asserting propositions and more a matter of the recognition and turning away from prior perceptual distortion. This permits the emergence of a new structure of awareness, an emergence that parallels Thomas Kuhn’s paradigm shifts in scientific understanding.In his response, Yong called for a greater role for different “particularistic or even confessional approaches” within “the religion-science discussion.” He thus noted with appreciation the grounding of Hirota’s paper in a Buddhist tradition that is not “broadly Tibetan,” like much work in Buddhist-science dialogue. He compared and contrasted Shinran’s teachings about the corruption and purification of human reason with those of the Council of Dordt’s five-point condensation of Protestant reformer John Calvin’s soteriology, pointing out that both have a salvific intention.Ingram argued that while science has amassed reliable information about physical reality, and Buddhist and Christian practitioners have amassed reliable knowledge about the structures of human experience, all three traditions confront epistemological boundaries imposed by their methods of inquiry. Questions arising at these boundaries form the foundation for a science-Buddhism-Christianity trialogue. Noting that science demonstrates that “nature is rooted in a realm... only half-translated into our phenomenal experience,” Ingram reviewed how scientists and Buddhist and Christian practitioners “work back from relevant experiences on the phenomenal level, and then ask what hypothetical reality might constructively explain these experiences.”Kunz pointed out that in his examples of “working back” from experience toward hypotheses, Ingram cites many reasons for epistemological humility. Noting her research on how methods of Christian spiritual discernment might yield hypotheses for reducing the ecological crisis, she argued that Christians who have ignored the boundaries of human knowledge have contributed to this crisis. She suggested that if Western Christians who teach spiritual discernment took Buddhist and current neuroscience insights about human knowing more seriously, their teaching practices might differ less from those of non-Western Christians.The second session, chaired by Amos Yong (Regent University), was a roundtable discussion of Paul O. Ingram’s book Buddhist-Christian Dialogue in an Age of Science (Rowman and Littlefield, 2008). Respondents included Mark Unno, associate professor of East Asian religions at the University of Oregon; Nancy Howell, professor of theology and philosophy of religion at Saint Paul School of Theology in Kansas City, Missouri; Benjamin Chicka, PhD candidate in the philosophy of religion and theology at Claremont Graduate University; and former... (shrink)

Avicenna's Metaphysics (in Arabic: Ilâhiyyât) is the most important and influential metaphysical treatise of classical and medieval times after Aristotle. This volume presents studies on its direct and indirect influence in Arabic, Hebrew, and Latin culture from the time of its composition in the early eleventh century until the sixteenth century. Among the philosophical topics which receive particular attention are the distinction between essence and existence, the theory of universals, the concept of God as the necessary being and the theory (...) of emanation. It is shown how authors such as Averroes, Abraham ibn Daud, Albertus Magnus, Thomas Aquinas and John Duns Scotus react to Avicenna's metaphysical theories. The studies also address the philological and historical circumstances of the textual traditionin three different medieval cultures. The studies are written by a distinguished international team of contributors, who convened in 2008 to discuss their research in the Villa Vigoni, Italy. (shrink)

In 1683 Francis Daniel Pastorius became the founder of Germantown, Pennsylvania, the first German settlement in colonial North America. He and several prominent German Pietists in Frankfurt originally wanted to follow in William Penn’s wake by setting up a "godly community" in America. Although it is generally recognized that the works of Jan Amos Comenius, Jacob Böhme and Johann Valentin Andreae influenced the Frankfurt Pietists, very little has been done on addressing how much impact Rosicrucianism and Behmenism had on (...) Pastorius’s late Renaissance hopes of utopian renewal and eschatological fears. Through an examination of Pastorius’s commonplace book the Beehive, this paper contends that the Rosicrucian and Behmenist influences on Pastorius were critical in motivating his colonizing efforts and elucidate his perspectives dealing with alchemy, astrology, and his relationship with Swedish settlers that he encountered. © FILOSOFIA, 2014. (shrink)

Very few—if any—will doubt Hobbes's aversion to the state of nature and sympathy for civil society. On the other hand, it is not quite news that it would be inaccurate to claim that Hobbes rejected the state of nature entirely. Indeed, he embraced or at the very least tolerated the state of nature at the international level in order to escape from the individual state of nature. Hobbes's recommended exchange of an individual state of nature for an international one does (...) seem to have a smack of contradiction, arguably first noted by Rousseau. There is yet another charge of contradiction lurking around Hobbes's account of the state of nature. Hobbes's political thought would still reflect an ambivalent attitude towards a third instantiation of the state of nature, i.e. civil war. This is one of the main reasons why the political allegiance of Thomas Hobbes has been an issue ever since the publication of De Cive at the very least. This paper deals with Hobbes's differential treatment of the original and the international states of nature and discusses the source of Hobbes's somewhat ambivalent attitude towards civil war. It is here argued that Hobbes can fairly hold his ground vis-à-vis Rousseau's criticism, in spite of the normative resemblance between the international state of nature and the initial state of nature, and that Hobbes ambivalent attitude of attraction and repulsion towards civil war is actually due not so much to opportunism on his part as to the normative autonomy he has granted to the state of nature. (shrink)

Amos departs from Austin, who Amos considered "the true founder of the science of law", in important fundamentals. In this text, Amos sets out to draw a "clear line of demarcation between ethical & legal conceptions".

This article described three heuristics that are employed in making judgements under uncertainty: representativeness, which is usually employed when people are asked to judge the probability that an object or event A belongs to class or process B; availability of instances or scenarios, which is often employed when people are asked to assess the frequency of a class or the plausibility of a particular development; and adjustment from an anchor, which is usually employed in numerical prediction when a relevant value (...) is available. These heuristics are highly economical and usually effective, but they lead to systematic and predictable errors. A better understanding of these heuristics and of the biases to which they lead could improve judgements and decisions in situations of uncertainty. (shrink)

This pioneering work in the history of science, which originated in a series of three Gauss Seminars given at Princeton University in 1984, demonstrated how the roots of the scientific revolution lay in medieval scholasticism.

v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

This book offers a fresh account of one of the remarkable figures in the Renaissance, Giovanni Pico della Mirandola (1463-1494), by focusing on a neglected aspect of his work; his reading of scholasticism and its reception in the fifteenth century.

In his recent Ars Disputandi article, ‘Some Difficulties for Amos Yong’s Disability Theology of the Resurrection,’ Ryan Mullins argues that Yong’s proposals are fundamentally misguided by Stanley Hauerwas’ dictum – which states that to ‘eliminate the disability means to eliminate the subject’ – and that therefore Yong’s disability theology of the resurrection body encounters potentially insuperable difficulties or is not sufficiently justified in the face of more traditional accounts. In response to Mullins’ criticisms, clarifications are offered with regard to (...) both the role of Hauerwas’ notion in Yong’s theology and the theological basis for claims regarding the persistence of the marks of impairment in the resurrection body. (shrink)

In his recent Ars Disputandi article, ‘Some Difficulties for Amos Yong’s Disability Theology of the Resurrection,’ Ryan Mullins argues that Yong’s proposals are fundamentally misguided by Stanley Hauerwas’ dictum – which states that to ‘eliminate the disability means to eliminate the subject’ – and that therefore Yong’s disability theology of the resurrection body encounters potentially insuperable difficulties or is not sufficiently justified in the face of more traditional accounts. In response to Mullins’ criticisms, clarifications are offered with regard to (...) both the role of Hauerwas’ notion in Yong’s theology and the theological basis for claims regarding the persistence of the marks of impairment in the resurrection body. (shrink)

When making decisions, humans can observe many kinds of information about others' activities, but their effects on performance are not well understood. We investigated social learning strategies using a simple problem-solving task in which participants search a complex space, and each can view and imitate others' solutions. Results showed that participants combined multiple sources of information to guide learning, including payoffs of peers' solutions, popularity of solution elements among peers, similarity of peers' solutions to their own, and relative payoffs from (...) individual exploration. Furthermore, performance was positively associated with imitation rates at both the individual and group levels. When peers' payoffs were hidden, popularity and similarity biases reversed, participants searched more broadly and randomly, and both quality and equity of exploration suffered. We conclude that when peers' solutions can be effectively compared, imitation does not simply permit scrounging, but it can also facilitate propagation of good solutions for further cumulative exploration. (shrink)

Moral distress has been well reviewed in the literature with established deleterious side effects for all healthcare professionals, including nurses, physicians, and others. Yet, little is known about the quality and effectiveness of interventions directed to address moral distress. The aim of this integrative review is to analyze published intervention studies to determine their efficacy and applicability across hospital settings. Of the initial 1373 articles discovered in October 2020, 18 were appraised as relevant, with 1 study added by hand search (...) and 2 after a repeated search was completed in January and then in May of 2021, for a total of 22 reviewed articles. This review revealed data mostly from nurses, with some studies making efforts to include other healthcare professions who have experienced moral distress. Education-based interventions showed the most success, though many reported limited power and few revealed statistically lowered moral distress post intervention. This may point to the difficulty in adequately addressing moral distress in real time without adequate support systems. Ultimately, these studies suggest potential frameworks which, when bolstered by organization-wide support, may aid in moral distress interventions making a measurable impact. (shrink)

The contribution inquires what impact pragmatism and phenomenology had and still have on education? A logical starting point to answer this question is to back to the roots as it were and to relate Otto Friedrich Bollnow and John Dewey with respect to their understanding of experience and the role experience plays in education. Both have defended their understanding of experience in the context of major debates in the field of education. Dewey in 1938 after facing major criticism for the (...) idea of a progressive education, which defines the foundations of the the process of learning on experiences rather than on a canon of knowledge. Bollnow positions himself in the methodological dispute of the 1960s and 1970s concerning a philosophical versus an empirical approach in education. Focusing on experience, Bollnow takes a third position in this debate, arguing that experience, while being empirical, needs to be interpreted hermeneutically. Amos points out that Bollnow and Dewey share the quest for orienting education toward experience, but also draws attention to some major differences. Dewey’s account of experience is an optimistic one. Bollnow on the other hand points to the danger of incrustation and rigidity of well-experienced positions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 157-161 [Access article in PDF] Book Review Toward a Christian Theology of Religious Pluralism Toward a Christian Theology of Religious Pluralism. By Jacques Dupuis, S.J. Maryknoll, New York: Orbis Books. 1997. xiv + 433 pp. There may not be another individual more qualified than Jacques Dupuis to write this book. He has not only spent a lifetime teaching and serving in a part of the (...) world where the encounter between Christianity and other faiths has been particularly pressing (India), but he has also previously reflected intensively and published widely on this topic. Even more impressive, however, is the fact that the scholarship that emerges in this volume reflects Dupuis as a faithful Catholic Christian, both in the sense of paying sincere heed to the wide range of the Roman Church's official teachings on this and related topics (he taught for years at the Gregorian University in Rome and edited, with Josef Neuner, the massive The Christian Faith in the Doctrinal Documents of the Catholic Church 1 ) and in the sense of thinking along with others in the universal community of faithful Christians. Here we have a master theologian practicing his craft, working within a community of theological inquirers, bringing out, displaying, and putting to work old things and new in the effort to understand one of the most crucial issues of our time.The result is a comprehensive and lucid discussion of Christian theology of religions that is indispensable as an introduction to students without any knowledge of the landscape even while it also serves as a handy status questionis to those already [End Page 157] familiar with the terrain. The first half of the book (part 1) is an overview of the history of Christian approaches to other faiths, beginning with the biblical material, continuing through the Logos spermatikos theology of the early Fathers, the developments surrounding the Extra ecclesiam nulla salus ("no salvation outside the Church") axiom over the centuries, and the pre- and post-Vatican II attempts to develop a theology of religions in the Catholic Church. This part concludes by summarizing the paradigm shifts from ecclesiocentrism to (in order) christocentrism, theocentrism, and regnocentrism/soteriocentrism. Throughout the discussion--especially of the pre-twentieth-century history that focused much more so on the fate of the unevangelized--Dupuis manages to provide important connections to developments in Christian thinking about the role of the religions in the divine scheme of things.The second half of the volume (part 2) presents seven of the most difficult theological questions in Christian theologia religionum today. First, concerning the covenant: is there only one, or are there many? Is salvation history particular, or universal? Dupuis' provisional response is that there is one cosmic covenant that is never revoked. This covenant is revealed according to what he calls a "trinitarian rhythm" whereby God covenants through his Word, in his Spirit, and this covenant includes the witnesses of God left in other religions as well. Second, concerning revelation: does revelation come to us from "without," or emerge from "within" ourselves? What about the sacred texts of other traditions? How are Christians to understand the fullness of the revelation in Jesus Christ vis-à-vis other faiths? Dupuis' answer is that divine revelation is indeed scattered among the various religions, even if fully captured only in Christ, and that these revelations are thereby differentiated but complementary. 2 Third, concerning the divine mystery: is the "Real" beyond the categories of "personal" and "impersonal"? Is God one, or many (triune)? Dupuis responds that the religions have complementary and converging insights into the divine reality. Fourth, concerning Jesus Christ: is he one among many savior figures? What does the uniqueness of Christ mean? Is there a distinction or an absolute identity between Jesus and Christ? Is the Christ particular, or universal? Dupuis posits a "searching christology" whereby God reveals Godself in and through the images and symbols of the religions and through which humankind therefore responds to the divine graciousness. Jesus' uniqueness is thereby both "constitutive" (of universal significance) and "relational" (inserted in the overall plan of... (shrink)

"Perceptions of Jewish History scintillates with original ideas and insights. It will appeal to a broad audience." --Michael A. Signer, University of Notre Dame "Students of the Jewish past will welcome this volume; it will also attract readers with the widest possible range of interests." --Robert Chazan, New York University.

This paper presents a new challenge for libertarianism. The problem, in a nutshell, is that libertarianism appears to self-destruct in cases where conjoined twins—who share body parts—disagree over what to do with them. The problem is explored, and some solutions are proposed. The verdict is that accepting any of them will make libertarianism harder to defend.

INTRODUCTION Although the writings of Thomas Reid are very fertile and interesting, his life is biographically barren in comparison to such seventeenth - and ...

Plato’s dialogues, the Symposium, and Phaedrus, provide a reasonable explanation of love. G. Vlastos and M. Nussbaum do not share such an opinion. The former contends that Plato’s view of love is about loving only a person’s beauty, but not the entire person; thus, it falls short of an appropriate explanation of love. The latter holds that a theory of love should be complete, and that Plato’s one is incomplete on the grounds that it does not account for personal love. (...) These criticisms will be re-evaluated in light of the duality of love as well as participants’ views in the Symposium; a re-assessment will weaken the mentioned objections. This paper contends that from the Symposium and Phaedrus, one can have a fruitful understanding of being in love, being out of love, falling in love, loving for its own sake and being erotically in love. In order to account for these related issues of love it is important to consider Plato’s works in terms of his “official” and “unofficial” views. The former is construed as the doctrine of the lover or loving for its own sake: this is associates with Diotima’s views which are repeated by Socrates. With reference to the latter, it is possible to explain what personal love or being in love, being out of love, falling in love, and being erotically in love involve. Erotic love will be interpreted as an extension of our philosophical conception of love, related to views of love that are mentioned in the Symposium other than Socrates’ report of Diotima’s conceptions. This paper is divided into two parts: the first one will show views of love in the Symposium. That is, being in love, being out of love, falling in love and loving for its own sake will be discussed. In addition, the forementioned criticisms will be re-evaluated. In the second section, we will show that Aristophanes’ speech expresses erotic love, and then Kant’s objections will be explained and discussed. (shrink)