صدر عن المركز العربي للأبحاث ودراسة السياسات كتاب خليل قويعة "العمل الفني وتحولاته بين النظر والنظرية (محاولة في إنشائية النظر)"، ويتناول فيه مفهوم النظر في ثقافة الفكر الجمالي، والعمل الفني نفسه بين النظر والنظرية، ودور النظر في التأسيس الأنطولوجي للعمل الفني، وما يترتب عن النظر عندما يصبح معرفةً وفكرًا. فعندما يصنع المفهومُ العمل الفني، يؤكد قدرة النظر على أن يَصنع النظرية، لأنه ما عاد مكتفيًا بالإبصار، بل يشمل أيضًا عمليات إنتاجية وذهنية داخل الآلة العصبية، على نحو ما ظهر في نظريات (...) الإدراكيين، أو في مخابر فيزيولوجيي العين والجهاز العصبي، أو حتى في نظرية اللون والضوء. (shrink)

Qaside-i Khamriyya (meaning Wine Eulogy) of sufi poet Ibn-i Fārıḍ, in which he explained divine love through the metaphor of wine, attracted great attention in Islamic world and was translated into Arabic, Persian and Turkish. Scholars such as Davud-i Qayseri (d. 751 AH/1350 AD), Kemal Pashazāde (d. 940 AH/1534 AD), Abdulghani an-Nablusi (d. 1143 AH/1731 AD), Ibn Acibe (d. 1224 AH/1809 AD) explained this eulogy in Arabic, while poets such as Ali b. Shihābiddin al-Hamadāni (d. 786 AH/1385 AD), Molla Cāmi (...) (d. 898 AH/1492 AD), Idris-i Bitlisi (d. 926 AH/1520 AD) wrote commentaries in Persian. On the other hand, authors such as Abdussalam b. Numan b. Khalil (d. 1000 AH/1592 AD [?]), Ismail Anqaravi (d. 1041 AH/1631 AD), Abdulmacid-i Sivasi (d. 1049 AH/1639 AD), Qara Musṭafa Khulūsi (d. 1344 AH/1926 AD), Meḥmed Naẓım (d. 1345 AH/1926 AD) and Ṭahir al-Mavlavi (d. 1371 AH/1951 AD) translated the eulogy into Turkish. One of the authors who translators of this eulogy was Mehmed Said Efendi, sheikh of Uskudar Salimiya Takka, who lived in the 19th century. His work named Ṭarab-angiz (meaning Pleasure-provoking) is a condensed commentary with ornate prose of Qaside-i Khamriyya. In previous studies, Ṭarab-angiz was partly examined, and there was no mention about the identity and personality of the author. In the present research, the life and personality of Meḥmed Said Efendi is explained and the text of his work is examined.Summary: In Turkish literature which developed under the influence of Islam, translations and commentaries have important a place along with original texts. Coming within the sphere of Islam in early 10th century, Turks embarked on translating the texts immediately in order to learn their new religion and to perform its practices and continued to do so since then. Because they lived in the same culture and civilization climate, Turks learned Islam from Persians and were influenced by Persian language. However, adherents of this new religion also made direct translations from Arabic texts. The translations initially were made from religious works, but in time social, cultural and literary works, such as Persian classics and major eulogies of Arabic Literature, were also translated into Turkish by Turkish scholars. Qaside-i Burde by Ka‘b b. Zuheyr’in (d. 24 AH/645 AD), Qaside-i Nūniyye by Ebu’l-Fetḥ Busti’nin (d. 400 AH/1010 AD), Qaside-i Ṭanṭarāniyye by Ṭanṭarāni’nin (d. 485 AH/1092 AD), Qaside-i Münferice by Ibnu’n-Naḥvi’nin (d. 513 AH/1119 AD), Qaside-i Emāli by Ali b. Othman al-Ushi’nin (d. 575 AH/1179 AD) and famous eulogy named Qaside-i Bur’e by Muḥammed b. Said al-Buṣiri’nin (d. 695 AH/1296 AD) were among such works.Qaside-i Khamriyya by sufi poet Ibn-i Fārıḍ (d. 632 AH/1235 AD), also called sultan of minstrels, in which he explained divine love through wine attracted great attention in Islamic world and was translated into many languages and many commentaries were written on it. One of the commentary writers about this eulogy is Meḥmed Said Efendi, a 19th century sufi. His work entitled Ṭarab-angiz is a condensed commentary with ornate prose of Qaside-i Khamriyya.Studies conducted so far has partly dealt with the Ṭarab-angiz and identity and personality of Meḥmed Said Efendi have never been mentioned. Ṣarac mentioned, “It is a printed work but its writer, printing date, and the place was not found on the printed work”, while Yıldırım used the expression of “a work whose writer and production date is not known.” In his Ph. D. thesis entitled Translation and Commentary Tradition in Classical Turkish Literature in Anatolia, Ṣadık Yazar noted that the work belongs to Meḥmed Said, which was later cited by Aqdag. The final statement on this issue was made by İnce in his work entitled Arabic, Persian and Turkish commentaries of Qaside-i Khamriyya by Ibnu’l Fārıḍ. He examined a total of 18 commentaries and stated that no information is available about the life of Meḥmed Said although he mentioned Ṭarab-angiz.The birth date and place of Meḥmed Said Efendi are unknown. He is grandchild of Ali Behjet Efendi (d. 1238 AH/1823 AD), one of sheiks in Salimiya Dervish Lodge in Uskudar and son of Meḥmed Hidāyetullah Efendi (d. 1288 AH/1871 AD). Following the death of his father, Meḥmed Said Efendi himself served as the head dervish of this dervish lodge for 25 years and became a famous figure. He died in 1313 AH/1896 AD and was buried in the cemetery of the Salimiya Dervish Lodge.Meḥmed Said Efendi was the sixth sheikh of Salimiya Dervish Lodge. In many sources, he was mentioned as a venerable, righteous, devoutly religious, virtuous, polite and scholarly man. Meḥmed Said Efendi is thought to be a member of Mavlavi lodge of Naqshbandi Ṭariqa. He had successors such as Naqshi sheikh Uskudari Balabani Ḥasan Ḥusnu Efendi (d. 1347 AH/1928 AD) and Ismail Efendi (d. after 1307 AH/1890 AD). The poet had a commentary named Ṭarab-angiz in prose form and had a quatrain within the praising eulogy of Sheikh Ḥāmil Efendi (d. 1322 AH/1904 AD), head sheikh of Beylerbeyi Bedevi Dervish Lodge.It is clear from the expression, “A work by Meḥmed Said, the Imam of Central Dervish Lodge of Sultan Salim III,” at the beginning of Edition no: 450 in Suleymaniye Library, Pertev Pasha Collection and from the record of “Work: Ṭarab-angiz, Author: Ibnu’l-Fārıḍ, Translator and postscript writer: Meḥmed Said” in Edition no: 7350 of Marmara University Faculty of Theology Library that this work belongs to Sheikh Meḥmed Said Efendi. However, exact production date of this printed work is not known. The work consisted of 28 pages and in some editions a two-page correct-false chart was added.As usual, the work starts with an introduction section with expressions of “By the name of God, the Most Gracious, the Most Merciful,” “Praise be to God,” and “Peace be upon Prophet Moḥammad.” This section also includes a praise for followers of Prophet Moḥammad, “Who made sphere of prophecy an eternal rose garden through the holy light of their enjoyed manners in addition to making the Shari’a candle shined and and converting them to great flowers of service with their strong inspiration torchs.” The commentator then embarked on praising Qaside-i Khamriyya, mentioning that the men of ability became helpless in explaination of beauty, charm and freshness of unique expression richness and refined allegory blossoms of the eulogy and that reaching the shore of rhetoric could be possible through diving into the guided wisdom of sea. In fact, according to commentator, the men of literature should be aware of the difficulty of translating this unique eulogy into Turkish language. However, everyone should dive into the sea of insight as a knowledge diver, collect its share in pearls of utterance and in emeralds of wits, arrange and put them in the string of prose”. Therefore, he wrote the commentary about the eulogy as a service to humanity and as a contribution to his own stock of comfort in the present and afterlife as much as he could, no matter how little it could be, and named it Ṭarab-angiz. Like most commentators of Qaside-i Khamriyya, Meḥmed Said Efendi commented on only about 33 couplets of the eulogy which contained a total of 41 couplets, and did not cover couplets from 23 to 30 in his work. The commentator used couplet-by- couplet translation method and started with praising for Ibn-i Fārıḍ and his couplets. Then, he gives the Arabic originals of the couplets and starts commentary with the expressions such as “couplets of great intuition, imagery couplets, product of couplet, enlightenment of couplet and concept of couplet.” In preface section of the work, the commentator, who usually quoted hadith texts in Arabic and poems, does not use them in his commentary. He only uses some lines of Arabic prayers and a quatrain of Molla Cāmi (d. 898 AH/1492 AD). This is a quatrain rubāi in Persian language meaning that “If you want no sorrow and no grief of the destiny, drink wine in a pub, because swirling of the goblet and worries of the world do not share the same place just as the tune and the sorrow do not coincide.” The lack of touching on the meaning of words, etymological structure and grammar rules in couplets makes it different from others, except the translation of Aḥmed Ṣāfi Bey. (shrink)

This article presents an analysis of a short treatise entitled Ādāb al-Baḥth wa al-Munāẓarah (The art of discussion and disputation) by the celebrated Ottoman scholar Abu al-Khayr ‘Iṣām al-Dīn Aḥmad ibn Muṣṭafā ibn Khalīl Ṭāshkubrīzādah or Ṭaşköprüzade (d. 968 AH/ 1561 CE). An overview of the nomenclature and a brief introduction about the author and his work will be presented along with an annotated English translation of the text in order to highlight Ṭaşköprüzade’s contribution to this nearly forgotten discipline.

BackgroundEthical care provided by nurses to earthquake victims is one of the main subjects in nursing profession.ObjectivesGiven the information gap in this field, the present study is an attempt to explore the nurses’ experience of ethical care provided to victims of an earthquake.Research design and methodA hermeneutic phenomenological study was performed. The participants were 16 nurses involved in providing care to the injured in Kermanshah earthquake, Iran. They were selected using purposeful sampling, and in-depth and semi-structured interviews were carried out. (...) The transcribed interviews were analyzed based on the hermeneutic approach using the analysis method proposed by Diekelmann et al.Ethical considerationsThe study was approved by the Research Council and Ethics Committee of Urmia University of Medical Sciences, Iran.FindingsData analyses revealed four themes and 10 sub-themes that illustrated nurses’ experience of ethical care during earthquake. The themes were (1) Respecting humanistic values (sacrifice, stepping beyond task description, and voluntary work), (2) Commitment to ethics (honesty, confidentiality, and trustworthiness), (3) Respecting dignity of victims (respecting cultural values, maintaining privacy, having humanistic perspective, and effective communication), and (4) Spiritual support (helping patients to do religious rituals Psychological support).ConclusionThe results showed the nurses’ experience with providing care to earthquake victims. The findings underlined ethics and ethical values in providing nursing care during disasters. It is suggested that special courses on the importance of nursing ethics in critical situations be incorporated into nursing curriculums and in-service educations. (shrink)

Lawami' al-Nazar fi Tahqiq Ma'ani al-Mukhtasar is Aḥmad b. Ya'qub al-Wallali's (d. 1128/1716) commentary on al-Sanusi's (d. 895/1490) compendium of logic, al-Mukhtasar. Al-Wallali was the first commentator on al-Sanusi's compendium after the author's autocommentary. In this publication, Ibrahim Safri offers a critical edition of this work, together with a study of the author's life and oeuvre. Safri also tries to show the indirect influence of Avicennism on logic in the Maghribi tradition in the seventeenth and eighteenth centuries. On the basis (...) of his writings on logic and philosophical theology, al-Wallali was considered a master of rational sciences by his contemporaries. (shrink)

Buildings energy consumption is growing gradually and put away around 40% of total energy use. Predicting heating and cooling loads of a building in the initial phase of the design to find out optimal solutions amongst different designs is very important, as ell as in the operating phase after the building has been finished for efficient energy. In this study, an artificial neural network model was designed and developed for predicting heating and cooling loads of a building based on a (...) dataset for building energy performance. The main factors for input variables are: relative compactness, roof area, overall height, surface area, glazing are a, wall area, glazing area distribution of a building, orientation, and the output variables: heating and cooling loads of the building. The dataset used for training are the data published in the literature for various 768 residential buildings. The model was trained and validated, most important factors affecting heating load and cooling load are identified, and the accuracy for the validation was 99.60%. (shrink)

Following a long-term international collaboration between leaders in cosmology and the philosophy of science, this volume addresses foundational questions at the limit of science across these disciplines, questions raised by observational and theoretical progress in modern cosmology. Space missions have mapped the Universe up to its early instants, opening up questions on what came before the Big Bang, the nature of space and time, and the quantum origin of the Universe. As the foundational volume of an emerging academic discipline, experts (...) from relevant fields lay out the fundamental problems of contemporary cosmology and explore the routes toward finding possible solutions. Written for graduates and researchers in physics and philosophy, particular efforts are made to inform academics from other fields, as well as the educated public, who wish to understand our modern vision of the Universe, related philosophical questions, and the significant impacts on scientific methodology. (shrink)

Smith asks whether patriotism and cosmopolitanism spring from the same source. If they do, we face two anomalies. First, we should expect a British subject to love France more than Great Britain because France has a larger population than Great Britain. Second, we should expect a British subject to love France more than a far-away country such as China given that the British subject is more familiar with the French than with the Chinese people. Both expectations are factually untrue. This (...) led Smith to reject the patriotism-cosmopolitanism continuum thesis. The love of country must spring from a source that is unrelated to the love of humankind. Nonetheless, neither kind of love can be reduced to substantive utility that informs the economist’s utility function and the social welfare function. Substantive utility appears as self-interest and other-interest (altruism). The altruist preference varies in intensity, depending on familiarity: people are ready to help more familiar people than less familiar ones. What complicates the discussion is that Smith uses the same term “familiarity” to discuss varying degrees of love: people tend to love more familiar people than less familiar ones. This paper sheds light on Smith’s confusing concept “universal benevolence”—which is best understood as the love of humankind. (shrink)

Organisms change their shape and behavior during ontogenesis in response to incentives—what biologists call “phenotypic plasticity” or what is called here more specifically “behavioral plasticity.” Such plasticity is usually in the direction of enhancing welfare or fitness. In light of basic concepts in economics, such behavioral plasticity is nothing but rationality. Such rationality is not limited to organisms with neural systems. It also characterizes brainless organisms such as plants, fungi, and unicellular organisms. The gist of the article is the distinction (...) between rationality and intelligence. Whereas rationality is ubiquitous in all organisms, intelligence varies in degrees depending on division of labor that may involve the evolution of a neural system. This article aims to defend the universality of rationality—the Organismus oeconomicus hypothesis. It argues that neither the notion of bounded rationality of behavioral economics nor Herbert Simon’s “procedural rationality” can ultimately undermine the Organismus oeconomicus hypothesis. (shrink)

This paper addresses the impact of the unethical business conduct of a few individuals that shook the financial market in 1986. Specifically, in the study undertaken for this paper, the wealth status of the shareholders of securities firms was examined in relation to the public disclosure of the insider-trading scandals involving Dennis Levine, Ivan Boesky, and their confederates. It was hypothesized that the expected market-adjusted stock returns for the securities firms would be negative as a result of the scandals. The (...) findings of the study supported the hypothesis. (shrink)

Textual exegesis is used to show that Marx's concept of social labor is transhistorical, referring to a collective activity of humans as a species. The collective nature of labor is suspended in capitalist production because of the anarchic character of market relations. But the suspension is skin deep: The sociality of labor asserts itself in a mediated manner through the alienated empowerment of goods with value. This is commodity fetishism, which vanishes when relations of production become actually collective?matching the transhistorical (...) essence of labor. Marx's concept of social labor is adjudged inadequate. It amounts to asserting that the actions of agents could be ex ante calculated according to a global rationality. In this respect, Marx's concept of social labor is reminiscent of the equally deficient notion of perfect competition in mainstream neoclassical economics. (shrink)

The doctrine of sunyata, or emptiness, is the cornerstone of Buddhist metaphysics. This article explores the doctrine as elaborated by Nagarjuna, as it developed in Mahayana Buddhism and extended into Chinese Hua-Yen teachings. It is the key to understanding the relationship between the discontinuous and continuous aspects of reality, the inter-penetration and identity of “emptiness” and phenomena, the cosmic permeation of Buddhahood, and the role of the Bodhisattva.

In the conditions in which dominant global powers is still trying to expand their cultural hegemony, neo-colonialism, over the countries which are trying to hold their independence, through the creation of native intellectuals who are mentally Gharbzadeh, Westoxificated. This study finds it crucial to take the issue a step further ahead to discuss how the ideas of Ale-e Ahamad’s famous theory of Gharbzadegi is still applicable in our time and reveals its representations in Said’s well-known concept of Orientalism. These imperial (...) powers through the controlling of the world’s educational system and thoughts and ultimately the mindsets of the native intellectuals of the downtrodden countries would have produced Intellectuals who are mentally filled with Westernized knowledge. These people who are mostly kind, good in nature, and placid seem to be dominated by a sense of instrumental rationality which makes them obediently adaptable to the dominant power. These people have narrated our history so far and we have had enough. (shrink)

Este artículo analiza los cambios que se produjeron en el estatus legal de las esclavas (yawari) con la introducción y expansión del islam entre los árabes. El autor analiza tanto las causas religiosas como las debidas a factores históricos y sociales: cambio en los criterios del reparto del botín de guerra, en el trato y uso de las prisioneras de guerra, introducción del concepto de umm al-walad, etc. Igualmente, se estudia la repercusión social que tuvieron estos cambios para las esclavas (...) y para las familias a las que pertenecían. (shrink)

Background Paediatric clinical research faces unique challenges that compromise optimal recruitment of children into clinical trials. A main barrier to enrolment of children is parental misconceptions about the research process. In developing countries, there is a knowledge gap regarding parental perceptions of and attitudes towards their children's participation in clinical trials. Objective To explore such perceptions and attitudes in Lebanese parents. Study design 33 in-depth interviews were conducted with parents with and without previous research experience. Interviews were tape-recorded, transcribed in (...) colloquial Arabic, and later subjected to thematic analysis. Results Benefit/risk ratio assessment was a major determinant of parental consent. Fear of adverse events or painful procedures in research was a recurring theme in most interviews. Whereas perception of direct benefit to the child, trust in the physician or institution, financial gains or having a positive previous experience in research facilitated consent, a complex informed consent form and misunderstanding of the term ‘randomisation’ hindered parental approval of participation. Conclusion Lebanese parents have perceptions of and attitudes towards children's participation in clinical trials that are similar to those reported from the industrialised world. Improving communication with parents and building trust between researchers and parents is important for successful recruitment. Investigators planning to conduct paediatric trials in developing countries need to simplify consent forms and devise new ways to explain randomisation. (shrink)

Este artículo se ocupa de los reyes tribales en la Arabia pre-islámica. Estos reyes, eran en realidad jefes tribales que llevaban el título de malik y se tocaban con coronas. Algunos derivaban su poder del emperador sasánida, que eran quien les concedía las coronas. Su autoridad era principalmente local y limitada al territorio concreto de sus propias tribus; en algunos casos, a través de una confederación tribal, podía extenderse a otros territorios. Apoyados por guarniciones de la caballería persa, los reyes (...) podían ejercer su poder sobre el territorio y la población, lo que se traducía en un tributo anual pagado por los habitantes de las áreas bajo control. Asimismo, los reyes controlaban los mercados estacionales que se celebraran en su territorio y las rutas comerciales que lo atravesaban. A cambio, eran responsables de las vidas de sus contríbulos y de la seguridad de sus propiedades. (shrink)

Islamic accountability system as administered in Pakistan.

According to Tocqueville, the freedom of the press, which he treats as an extension of the freedom of speech, is a primary constituent element of liberty. Tocqueville treats the freedom of the press in relation to and as an extension of the right to assemble and govern one’s own affairs, both of which he argues are essential to preserving liberty in a free society. Although scholars acknowledge the importance of civil associations to liberty in Tocqueville’s political thought, they routinely ignore (...) the importance he places on the freedom of the press and speech. His reflections on the importance of the free press and speech may help to shed light on the dangers of recent attempts to censor the press and speech. (shrink)

The paper distinguishes between two kinds of products, `symbolic' and `substantive'. While substantive products confer welfare utility in the sense of pecuniary benefits, symbolic products accord self-regarding utility. Symbolic products enter the utility function in a way which differs from substantive ones. The paper distinguishes among three kinds of symbolic products and proposes that each has a distorted form. If symbolic products result from forward-looking evaluation, they act as `prestige goods' which please admiration or, when distorted, as `vanity goods' which (...) satiate pretentiousness. When symbolic products originate from forward-looking action, they act as `pride goods' which satisfy respect or, when distorted, as `deference goods' which indulge pomposity. When symbolic products arise from backward-looking evaluation, they act as `identity goods' which enhance dignity or, when distorted, as `reification goods' which gratify reverence. (shrink)

Hume and Smith advance different answers to the question of whether sympathy can ever be the foundation of the moral order. They hold contradictory views of sympathy, called here ‘the Fellow-Feeling Paradox’. For Hume, fellow-feeling tends to reverberate in society, leading to the socialization of the individual and even mob (collective) psychology. Hence, sympathy cannot be the foundation of the moral order. In contrast, for Smith, fellow-feeling develops into critical judgment of the emotions/actions, leading to individual moral autonomy even self-command. (...) Hence, sympathy can be the foundation of the moral order. This paper provides a resolution of the two answers. (shrink)

Sayings of Sayyid Ḥusain Aḥmad Madnī, 1878-1957, Indian Muslim religious leader.

Zygon®, Volume 57, Issue 2, Page 443-466, June 2022.

Letters, speeches, articles and memos written by a pioneer Muslim educationalist.

Medical research must involve the participation of human subjects. Knowledge of patients' perspectives and concerns with their involvement in research would enhance recruitment efforts, improve the informed consent process, and enhance the overall trust between patients and investigators. Several studies have examined the views of patients from Western countries. There is limited empirical research involving the perspectives of individuals from developing countries. The purpose of this study is to examine the attitudes of Egyptian individuals toward medical research. Such information would (...) help clarify the type and extent of concerns regarding research participation of individuals from cultural, economic, and political backgrounds that differ from those in developed countries. (shrink)

Ovaj rad odgovara na argument modalnog kolapsa protiv božanske jednostavnosti ili klasičnog teizma koji nude neoklasični ili kompleksni teisti. Argument modalnog kolapsa tvrdi da ako je Bog apsolutno jednostavan i apsolutno neophodan, tada je Božji čin stvaranja apsolutno neophodan, pa je stoga postojanje stvorenog svijeta također apsolutno neophodno. To znači da se Bog i njegova kreacija urušavaju u jednu modalnu kategoriju apsolutne nužnosti bez ikakvih kontingentnih bića. Moj odgovor je utemeljen na islamskoj neoplatonstičkoj filozofiji Ibn Sine i islamskoj tradiciji. Nudim (...) četiri argumenta koji dopuštaju muslimanskom neoplatoničaru da apsorbira modalni kolaps u modalitetu mogućih svjetova koji istovremeno može negira modalni kolaps unutar avicenovskog modaliteta: Prvo, prigovor modalnog kolapsa temelji se na okviru mogućih svjetova čiji je pojam nužnosti preširok; ovaj okvir ne uspijeva napraviti razliku između Boga kao ontološki nužnog po sebi, stvorenog bića kao nužno ovisnog o drugome i puke logičke nužnosti, kao što to čine Ibn Sina i islamski mislioci. Drugo, argumenti modalnog kolapsa samo pokazuju da je kreacija neophodna kroz drugost, ali ne uspijevaju dokazati da kreacija ima ontološku nužnost ili aseity––što se odnosi samo na Boga; prema tome, ne dolazi do posljedičnog modalnog kolapsa kada nečiji modalitet prepozna kreaciju kao "ovisno nužno biće" unatoč tome što je modalno nužno. Treće, islamski filozofi imaju nelibertarijanski pojam Božje volje i slobode koji je imun na prigovore modalnog kolapsa. Konačno, tvrdim da svi klasični i neoklasični teisti moraju prihvatiti modalno nužnu kreaciju jer libertarijanski modeli Božje volje za sobom povlače neuzrokovane i primitivno kontingentne učinke. (shrink)

The category “other-regarding preferences” is a catch-all phrase based on a self/other dichotomy. While the self/other might be useful when the motive is self-interest or altruism, it fails when the motive involves bonding. This article identifies three motives that involve bonding: i) the preferences regarding friendship and community; ii) the preferences that amalgamate communal bonding with self-interest; and iii) the preferences for distinction and status. These three types of preferences unify the self and other—usually aided by ceremonies of gift exchange (...) and celebratory prizes. This article offers a more complete taxonomy of preferences and, corollary, structures of exchange. (shrink)