Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965. The titles include works by key figures such asC.G. Jung, Sigmund Freud, Jean Piaget, Otto Rank, James Hillman, Erich Fromm, Karen Horney and Susan Isaacs. Each volume is available on its own, as part of a themed mini-set, or as part of a specially-priced 204-volume set. A brochure listing each title in the International Library of Psychology series is available upon request.

This paper explores public sentiment towards strike action among healthcare workers, as a result of their perceived inadequate pay. By analysing survey data collected in England between 2022 and 2023, the study focuses on NHS nurses and junior doctors, due to their critical role in delivering essential public services. Results indicate higher public support for strikes by nurses and junior doctors compared to other professions such as postal workers, teachers, rail workers, airport workers, civil servants and university lecturers. However, variation (...) in support for strikes by healthcare workers is observed across societal segments. Significant disparities in support are linked to individual political affiliations, left–right ideological positions and trust in the NHS. In short, nonconservative voters, individuals leaning towards left‐wing politics and those with greater trust in the NHS demonstrate higher likelihoods of supporting strikes by health workers. These findings carry implications for future strike decisions and highlight specific target groups for enhanced communication efforts to garner increased public support. (shrink)

Martin Mees | : Cet article propose une réévaluation de la notion d’« événement » en matière d’esthétique, ce qui nécessite de s’interroger plus spécifiquement sur la temporalité propre au concept de « sublime », associé traditionnellement à une fulgurance, un instant sidérant qui ferait justement événement. Le développement s’appuie sur l’Analytique kantienne du sublime qui, en diverses occasions, met en avant le caractère paradoxal d’un sublime qui ne semble pouvoir se déployer qu’au prix d’une temporalité double, qualifiée ultimement (...) de régressive. Je défendrai ici la thèse que le sublime renvoie en réalité à une expérience esthétique de l’événement comme tel, à même de nous faire penser une certaine « Idée esthétique » du temps. Une telle expérience semble d’ailleurs pouvoir trouver forme dans différentes productions poétiques de notre modernité. | : This article proposes a re-evaluation of the notion of “event” in the field of aesthetics, which requires to question the specific temporality of the concept of “sublime”, traditionally associated with a flash, a staggering moment, which precisely constitutes an event. The development leans on the Kantian Analytic of the sublime which, on diverse occasions, highlights the paradoxical character of a sublime that only seems able to fulfil itself at the price of a double temporality, ultimately named regressive. I shall defend here the thesis that the sublime refers actually to an aesthetic experience of the event per se, allowing us to conceptualise a certain “aesthetic idea” of time. Such an experience, as a matter of fact, seems to be embodied in different poetic productions of our modernity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Descartes’s Moral Theory by John MarshallMartin HarveyJohn Marshall. Descartes’s Moral Theory. Ithaca: Cornell University Press, 1998. Pp. xi + 177. Cloth, $35.00.In this concise, well-wrought and provocative work, John Marshall sets two primary goals for himself: 1) to show that Descartes, contrary to the received view, does provide us with the foundational elements of a full fledged ethical theory, and 2) to prove, again contrary to standard interpreters, (...) that Descartes’s early theory of morals, as sketched in the Discourse, is at one with the later theory propounded in The Passions of the Soul and numerous correspondences with Princess Elizabeth.The book is divided into three parts. The first section includes a thorough discussion of Descartes’s self-described morale par provision which provides the philosophical inquirer with practical guidance while the theoretical foundations of his or her belief system are shorn by radical doubt. These four maxims—to follow the customs of one’s country, practice one’s faith and rely on the opinions of the wise, to act resolutely in the face of uncertainty, to master one’s passions and to live the life, at least in Descartes’s case, of a philosopher—should not, Marshall argues, be viewed as ‘provisional’ in a pejorative sense (16–19). Instead, Marshall claims that Descartes takes them to be derivable from his four rules of method (14; 32–33). Therefore, the morale par provision is not some sort of “convenient” compromise but actually forms the second order core of a viable ethical theory (16). The second part, Descartes’s “Final Morality” is devoted to exploring Descartes’s conception of virtue and his notion of the good life (57). Succinctly, the good life for Descartes is happiness which, according to Marshall, in a very weakly Neo-Stoic sense is taken to consist in virtue and wisdom. Formally defined, Cartesian virtue is “the disposition always to judge as well as we can what is the best plan of action and to adhere strictly to that plan” (63). In turn, in a letter to Elizabeth, we are informed that behaving virtuously requires one to display strength and firmness of will, to judge well, and to possess well ordered desires—evidence which Marshall takes to show a close correspondence with the maxims of the earlier morale par provision. (74–5). Contra commentators such as Geroult, an apparent conceptual continuum between the early and later theories thereby obtains. (See Martial Geroult, Descartes’s Philosophy Interpreted according to the Order of Reasons, translated by Roger Ariew [Minneapolis: University of Minnesota Press, 1985], Chapters 19–20.)Unfortunately, and as Marshall readily admits, Descartes provides us with little substantive guidance concerning his axiology and theory of right action. Thus, the third, and more “speculative” part of the work seeks to correct this deficit by delving into a proposed Cartesian metaethics (115). Marshall begins by fleshing out Descartes’s [End Page 677] concept of the Summum Bonum, i.e., virtue. Cartesian virtue is a second-order good which instructs us to strive after and promote various intrinsically valuable first-order goods such as joy, knowledge, friendship, free will, the love of God, etc. (118). As such, Descartes seems to provide us with a fairly straightforward teleological conception of ethics. Nonetheless, when we turn to moral theory proper, Marshall wants to claim that Descartes exhibits certain proto-Kantian leanings, entailed by his concept of generosite as discussed at length in The Passions. The genereux, i.e., those who display generosite, are individuals who, Marshall argues, always act with “respect” towards others and thus treat their fellows both benevolently and justly (152). The basis for this respect is to be found, and this is somewhat of a stretch, albeit an interesting one, in our mutual capacity for free and rational willing (156). From here, of course, it would be a rather short step to Kant. More work needs to be done, however, to square this seemingly non-consequentialist conception of right action with Descartes’s teleological axiology.Regardless, Marshall has accomplished his first task—the normative theory outlined in The Passions, although rudimentary, certainly deserves to be viewed as ethical, not simply prudential, in... (shrink)

It might surprise someone, who knew only On Liberty , to hear J. S. Mill called the father of British socialism. That would sound a careless bid for a respectable pedigree, on a par with hailing King Canute as father of the British seaside holiday. Mill is passionate there about making the individual a protected species, not to be interfered with even for his own good, unless to prevent harm to others. He is so passionate that government seems at times (...) to have no other task than to protect. The Principles of Political Economy , on the other hand, displays clear, if intermittent, socialist leanings. There too ‘there is a circle round every individual human being, which no government… ought to be permitted to overstep’ . But, subject to this constraint, government is urged to do all the utilitarian good it can and some nasty worries for democratic socialists surface instructively. They centre on the social aspects of individuality and give rise to problems in what my title calls the Social Liberty Game. British socialism, with its Lib-Lab origins and tolerant respect for individual liberty, embodies a tension between the rights of each and the good of all, which makes the Principles a living part of its intellectual history. (shrink)

It might surprise someone, who knew only On Liberty, to hear J. S. Mill called the father of British socialism. That would sound a careless bid for a respectable pedigree, on a par with hailing King Canute as father of the British seaside holiday. Mill is passionate there about making the individual a protected species, not to be interfered with even for his own good, unless to prevent harm to others. He is so passionate that government seems at times to (...) have no other task than to protect. The Principles of Political Economy, on the other hand, displays clear, if intermittent, socialist leanings. There too ‘there is a circle round every individual human being, which no government… ought to be permitted to overstep’. But, subject to this constraint, government is urged to do all the utilitarian good it can and some nasty worries for democratic socialists surface instructively. They centre on the social aspects of individuality and give rise to problems in what my title calls the Social Liberty Game. British socialism, with its Lib-Lab origins and tolerant respect for individual liberty, embodies a tension between the rights of each and the good of all, which makes the Principles a living part of its intellectual history. (shrink)

The University of Chicago was the site of a remarkable ideological alignment after World War II. Its chancellor, Robert Maynard Hutchins, was one of mid-century America’s fiercest critics of science and of the moral stature of scientists. His administration nevertheless forged a détente with Chicago’s physical scientists in the process of establishing the Institutes for Basic Research, which consolidated the personnel and resources the Manhattan Project had brought to campus. Chicago’s left-leaning group of scientists and administrators then made common cause (...) with a series of conservative industrial interests in order to fund the new institutes, on the basis that industry had an obligation to support basic research. This intersection of otherwise divergent ideological strands exposes the institutional malleability of patronage relationships in the years after World War II.†durha. (shrink)

Two or more independent species lineages can fuse through an evolutionary transition to form a single lineage, such as in the case of eukaryotic cells, lichens, and coral. The fusion of two or more independent lineages requires intermediary steps of increasing selective interdependence between these lineages. We argue a precursory selective regime of such a transition can be Multilevel Selection 1 (MLS1). We propose that intraspecies MLS1 can be extended to ecological multispecies arrangements. We develop a trait group selection (MLS1) (...) model applicable to multispecies mutualistic interactions. We then explore conditions under which such a model could apply to mutualistic relationships between pollinators and plants. We propose that MLS1 could drive transitions towards higher interdependency between mutualists and stabilise obligate mutualisms in the face of invasion by cheater variants. This represents a radical extension of multilevel selection theory, applying it to the evolution of multispecies populations, and indicating new avenues for researching ecological community evolution. (shrink)

A long-standing theme in discussion of perception and thought has been that our primary cognitive contact with individual objects and events in the world derives from our perceptual contact with them. When I look at a duck in front of me, I am not merely presented with the fact that there is at least one duck in the area, rather I seem to be presented withthisthing (as one might put it from my perspective) in front of me, which looks to (...) me to be a duck. Furthermore, such a perception would seem to put me in a position not merely to make the existential judgment that there is some duck or other present, but rather to make a singular, demonstrative judgment, that that is a duck. My grounds for an existential judgment in this case derives from my apprehension of the demonstrative thought and not vice versa. (shrink)

On Inception is a translation of Martin Heidegger's Gesamtausgabe 70. This work belongs to the crucial period, before and during WWII, when Heidegger was at work on a series of treatises that begins with "Contributions to Philosophy" and includes "The Event" and "The History of Beyng." These works are difficult, even hermetic, but represent a crucial development in Heidegger's thinking. On Inception deepens the investigation underway in the other volumes of the series and provides a unique perspective on Heidegger's (...) thinking of Being and of Event. Here, Heidegger asks, with a greater insistence than anywhere else in his work, what it might mean to think of being as event, and not as presence. Event cannot be thought without the sense of a beginning - an inception - and so, Heidegger insists, we must try to think of being as inception, as fundamentally inceptive. On Inception pursues rigorously the difficult and puzzling implications of this speculation. It does not merely extend work already undertaken but also opens doors onto wholly other pathways. (shrink)

Is it OK to lie to Siri? Is it bad to mistreat a robot for our own pleasure? Under what condition should we grant a moral status to an artificial intelligence (AI) system? This paper looks at different arguments for granting moral status to an AI system: the idea of indirect duties, the relational argument, the argument from intelligence, the arguments from life and information, and the argument from sentience. In each but the last case, we find unresolved issues with (...) the particular argument, which leads us to move to a different one. We leave the idea of indirect duties aside since these duties do not imply considering an AI system for its own sake. The paper rejects the relational argument and the argument from intelligence. The argument from life may lead us to grant a moral status to an AI system, but only in a weak sense. Sentience, by contrast, is a strong argument for the moral status of an AI system—based, among other things, on the Aristotelian principle of equality: that same cases should be treated in the same way. The paper points out, however, that no AI system is sentient given the current level of technological development. (shrink)

Over the past three decades, the philosophy of biology has emerged from the shadow of the philosophy of physics to become a respectable and thriving philosophical subdiscipline. The authors take a fresh look at the life sciences and the philosophy of biology from a strictly realist and emergentist-naturalist perspective. They outline a unified and science-oriented philosophical framework that enables the clarification of many foundational and philosophical issues in biology. This book will be of interest both to life scientists and philosophers.

We provide a battery of examples of delusions against which theoretical accounts can be tested. Then, we identify neuropsychological anomalies that could produce the unusual experiences that may lead, in turn, to the delusions in our battery. However, we argue against Maher’s view that delusions are false beliefs that arise as normal responses to anomalous experiences. We propose, instead, that a second factor is required to account for the transition from unusual experience to delusional belief. The second factor in the (...) aetiology of delusions can be described superficially as a loss of the ability to reject a candidate for belief on the grounds of its implausibility and its inconsistency with everything else that the patient knows. But we point out some problems that confront any attempt to say more about the nature of this second factor. (shrink)

Martin Heidegger's Contributions to Philosophy reflects his famous philosophical "turning." In this work, Heidegger returns to the question of being from its inception in Being and Time to a new questioning of being as event.

What exactly is hope and how does it influence our decisions? In How We Hope, Adrienne Martin presents a novel account of hope, the motivational resources it presupposes, and its function in our practical lives. She contends that hoping for an outcome means treating certain feelings, plans, and imaginings as justified, and that hope thereby involves sophisticated reflective and conceptual capacities. Martin develops this original perspective on hope--what she calls the "incorporation analysis"--in contrast to the two dominant philosophical (...) conceptions of hope: the orthodox definition, where hoping for an outcome is simply desiring it while thinking it possible, and agent-centered views, where hoping for an outcome is setting oneself to pursue it. In exploring how hope influences our decisions, she establishes that it is not always a positive motivational force and can render us complacent. She also examines the relationship between hope and faith, both religious and secular, and identifies a previously unnoted form of hope: normative or interpersonal hope. When we place normative hope in people, we relate to them as responsible agents and aspire for them to overcome challenges arising from situation or character. Demonstrating that hope merits rigorous philosophical investigation, both in its own right and in virtue of what it reveals about the nature of human emotion and motivation, How We Hope offers an original, sustained look at a largely neglected topic in philosophy. (shrink)

Empirical philosophers of science aim to base their philosophical theories on observations of scientific practice. But since there is far too much science to observe it all, how can we form and test hypotheses about science that are sufficiently rigorous and broad in scope, while avoiding the pitfalls of bias and subjectivity in our methods? Part of the answer, we claim, lies in the computational tools of the digital humanities, which allow us to analyze large volumes of scientific literature. Here (...) we advocate for the use of these methods by addressing a number of large-scale, justificatory concerns—specifically, about the epistemic value of journal articles as evidence for what happens elsewhere in science, and about the ability of DH tools to extract this evidence. Far from ignoring the gap between scientific literature and the rest of scientific practice, effective use of DH tools requires critical reflection about these relationships. (shrink)

Binding specificity is a centrally important concept in molecular biology, yet it has received little philosophical attention. Here I aim to remedy this by analyzing binding specificity as a causal property. I focus on the concept’s role in drug design, where it is highly prized and hence directly studied. From a causal perspective, understanding why binding specificity is a valuable property of drugs contributes to an understanding of causal selection—of how and why scientists distinguish between causes, not just causes from (...) noncauses. In particular, the specificity of drugs is precisely what underwrites their value as experimental interventions on biological processes. (shrink)

Ecological communities are seldom, if ever, biological individuals. They lack causal boundaries as the populations that constitute communities are not congruent and rarely have persistent functional roles regulating the communities’ higher-level properties. Instead we should represent ecological communities indexically, by identifying ecological communities via the network of weak causal interactions between populations that unfurl from a starting set of populations. This precisification of ecological communities helps identify how community properties remain invariant, and why they have robust characteristics. This respects the (...) diversity and aggregational nature of these complex systems while still vindicating them as units worthy of investigation. (shrink)

Martin Heidegger is one of the most important and influential philosophers of the 20th Century. A major figure in the development of phenomenology, his work also profoundly influenced many of the intellectual movements that followed in his wake, from Sartre's Existentialism to Derrida's deconstructionism. Towards the Definition of Philosophy brings together two seminal lectures that mark a breakthrough moment in Heidegger's thought and introduces the major themes that he would develop in his opus Being and Time.

Eric Martin and Daniel N. Osherson present a theory of inductive logic built on model theory. Their aim is to extend the mathematics of Formal Learning Theory to a more general setting and to provide a more accurate image of empirical inquiry. The formal results of their study illuminate aspects of scientific inquiry that are not covered by the commonly applied Bayesian approach.

A landmark discussion between two great thinkers, vital to an understanding of twentieth-century philosophy and intellectual history.

A ‘lottery belief’ is a belief that a particular ticket has lost a large, fair lottery, based on nothing more than the odds against it winning. The lottery paradox brings out a tension between the idea that lottery beliefs are justified and the idea that that one can always justifiably believe the deductive consequences of things that one justifiably believes – what is sometimes called the principle of closure. Many philosophers have treated the lottery paradox as an argument against the (...) second idea – but I make a case here that it is the first idea that should be given up. As I shall show, there are a number of independent arguments for denying that lottery beliefs are justified. (shrink)

This paper proposes a view of time that takes passage to be the most basic temporal notion, instead of the usual A-theoretic and B-theoretic notions, and explores how we should think of a world that exhibits such a genuine temporal passage. It will be argued that an objective passage of time can only be made sense of from an atemporal point of view and only when it is able to constitute a genuine change of objects across time. This requires that (...) passage can flip one fact into a contrary fact, even though neither side of the temporal passage is privileged over the other. We can make sense of this if the world is inherently perspectival. Such an inherently perspectival world is characterized by fragmentalism, a view that has been introduced by Fine in his ‘Tense and Reality’ (2005). Unlike Fine's tense-theoretic fragmentalism though, the proposed view will be a fragmentalist view based in a primitive notion of passage. (shrink)

Shannon information is commonly assumed to be the wrong way in which to conceive of information in most biological contexts. Since the theory deals only in correlations between systems, the argument goes, it can apply to any and all causal interactions that affect a biological outcome. Since informational language is generally confined to only certain kinds of biological process, such as gene expression and hormone signalling, Shannon information is thought to be unable to account for this restriction. It is often (...) concluded that a richer, teleosemantic sense of information is needed. I argue against this view, and show that a coherent and sufficiently restrictive theory of biological information can be constructed with Shannon information at its core. This can be done by paying due attention some crucial distinctions: between information quantity and its fitness value, and between carrying information and having the function of doing so. From this I construct an account of how informational functions arise, and show that the “subject matter” of these functions can easily be seen as the natural information dealt with by Shannon’s theory. (shrink)

One of the major developments in cancer research in recent years has been the construction of models that treat cancer as a cellular population subject to natural selection. We expand on this idea, drawing upon multilevel selection theory. Cancer is best understood in our view from a multilevel perspective, as both a by-product of selection at other levels of organization, and as subject to selection at several levels of organization. Cancer is a by-product in two senses. First, cancer cells co-opt (...) signaling pathways that are otherwise adaptive at the organismic level. Second, cancer is also a by-product of features distinctive to the metazoan lineage: cellular plasticity and modularity. Applying the multilevel perspective in this way permits one to explain transitions in complexity and individuality in cancer progression. Our argument is a reply to Germain’s scepticism towards the explanatory relevance of natural selection for cancer. The extent to which cancer fulfills the conditions for being a paradigmatic Darwinian population depends on the scale of analysis, and the details of the purported selective scenario. Taking a multilevel perspective clarifies some of the complexities surrounding how to best understand the relevance of evolutionary thinking in cancer progression. (shrink)

Eric Katz in Zombie Arguments defends the thesis authenticity is indispensable to conservation. I agree. However, I argue authenticity appears in degrees and can be reclaimed by populations through their continuing evolutionary responses to the world. This means that interventions that diminish the value of a population through reducing their authenticity can be permitted in limited cases. When our actions retain the remaining authentic features in a threatened population we should allow such a diminishment as authenticity can be reclaimed in (...) time. (shrink)

An essential all-in-one introduction, Ethics for Engineers provides in-depth coverage of major ethical theories, professional codes of ethics, and case studies in a single volume. Incorporating numerous practical examples and about 100 review questions, it helps students better understand and address ethical issues that they may face in their future careers. Topics covered include whistle-blowing, the problem of many hands, gifts, bribes, conflicts of interest, engineering and environmental ethics, privacy and computer ethics, ethical technology assessment, and the ethics of cost-benefit (...) analysis and risk and uncertainty. (shrink)

The Liar paradox arises when we consider a sentence that says of itself that it is not true. If such self-referential sentences exist? and examples like?This sentence is not true? certainly suggest this?, then our logic and standard notion of truth allow to infer a contradiction: The Liar sentence is true and not true. What has gone wrong? Must we revise our notion of truth and our logic? Or can we dispel the common conviction that there are such self-referential sentences? (...) The present study explores the second path.0After comparing the Liar reasoning in formal and informal logic and showing that there are no Gödelian Liar sentences, the study moves on from the semantics of self-reference to the metaphysics of expressions and proposes a novel solution to the Liar paradox: Meaningful expressions are distinct from their syntactic bases and exist only relative to contexts. Detailed semantico-metaphysical arguments show that in this dynamic setting, an object can be referred to only after it has started to exist. Hence the circular reference needed in the Liar paradox cannot occur, after all. As this solution is contextualist, it evades the expressibility problems of other proposals. (shrink)

This book provides the first systematic presentation of anthropology's 'ontological turn', placing it in the landscape of contemporary social theory.

Biodiversity is a key concept in the biological sciences. While it has its origin in conservation biology, it has become useful across multiple biological disciplines as a means to describe biological variation. It remains, however, unclear what particular biological units the concept refers to. There are currently multiple accounts of which biological features constitute biodiversity and how these are to be measured. In this paper, I draw from the species concept debate to argue for a set of desiderata for the (...) concept of “biodiversity” that is both principled and coheres with the concept’s use. Given these desiderata, this concept should be understood as referring to difference quantified in terms of the phylogenetic structure of lineages, also known as the ‘tree of life’. (shrink)

I will entertain and reject three arguments which putatively establish that the individuals produced through de-extinction ought to be the same species as the extinct population. Forms of these arguments have appeared previously in restoration ecology. The first is the weakest, the conceptual argument, that de-extinction will not be de-extinction if it does not re-create an extinct species. This is misguided as de-extinction technology is not unified by its aim to re-create extinct species but in its use of the remnants (...) of extinct populations as a resource. The second is the argument from authenticity; the populations produced by de-extinction technologies will be inauthentic if they are not of the extinct species and, therefore, will not be valuable. I argue authenticity is not required in conservation as the value of authenticity varies between people and cultures, and the novelty of de-extinct species will be equally desirable in many cases. The third argument is from retributive justice; we need the de-extinct population to have the same species identity as we owe a moral debt to the extinct population. I find the case for retributive justice unconvincing and argue that acting as if we have a duty to resurrect extinct species will result in a world with less species. Ultimately all the arguments that connect de-extinction technology to species identity fail, leaving us to consider a more complex calculus for the justification of de-extinction in conservation. (shrink)

_ Source: _Volume 6, Issue 2-3, pp 120 - 142 This paper aims to contribute to the debate over epistemic versus non-epistemic readings of the ‘hinges’ in Wittgenstein’s _On Certainty_. I follow Marie McGinn’s and Daniele Moyal-Sharrock’s lead in developing an analogy between mathematical sentences and certainties, and using the former as a model for the latter. However, I disagree with McGinn’s and Moyal-Sharrock’s interpretations concerning Wittgenstein’s views of both relata. I argue that mathematical sentences as well as certainties are (...) true and are propositions; that some of them can be epistemically justified; that in some senses they are not prior to empirical knowledge; that they are not ineffable; and that their primary function is epistemic as much as it is semantic. (shrink)

Humanity has reached a critical moment. Our world is unsettled and rapidly changing, and we face existential risks over the next century. Various outcomes--good and bad--are possible. Yet our approach to the future is characterized by short-term thinking, polarizing debates, alarmist rhetoric, and pessimism. In this short, exhilarating book, renowned scientist and bestselling author Martin Rees argues that humanity's prospects depend on our taking a very different approach to planning for tomorrow. The future of humanity is bound to the (...) future of science and hinges on how successfully we harness technological advances to address our challenges. If we are to use science to solve our problems while avoiding its dystopian risks, we must think rationally, globally, collectively, and optimistically about the long term. Advances in biotechnology, cybertechnology, robotics, and artificial intelligence--if pursued and applied wisely--could empower us to boost the developing and developed world and overcome the threats humanity faces on Earth, from climate change to nuclear war. At the same time, further advances in space science will allow humans to explore the solar system and beyond with robots and AI. But there is no "Plan B" for Earth--no viable alternative within reach if we do not care for our home planet. Rich with fascinating insights into cutting-edge science and technology, this accessible book will captivate anyone who wants to understand the critical issues that will define the future of humanity on Earth and beyond."-- Provided by publisher. (shrink)