In their useful logic for a computer network Shramko and Wansing generalize initial values of Belnap’s 4-valued logic to the set 16 to be the power-set of Belnap’s 4. This generalization results in a very specific algebraic structure — the trilattice SIXTEEN 3 with three orderings: information, truth and falsity. In this paper, a slightly different way of generalization is presented. As a base for further generalization a set 3 is chosen, where initial values are a — incoming data is (...) asserted, d — incoming data is denied, and u — incoming data is neither asserted nor denied, that corresponds to the answer “don’t know”. In so doing, the power-set of 3, that is the set 8 is considered. It turns out that there are not three but four orderings naturally defined on the set 8 that form the tetralattice EIGHT 4 . Besides three ordering relations mentioned above it is an extra uncertainty ordering. Quite predictably, the logics generated by a –order (truth order) and d –order (falsity order) coincide with first-degree entailment. Finally logic with two kinds of operations ( a –connectives and d –connectives) and consequence relation defined via a –ordering is considered. An adequate axiomatization for this logic is proposed. (shrink)

We explore a possibility of generalization of classical truth values by distinguishing between their ontological and epistemic aspects and combining these aspects within a joint semantical framework. The outcome is four generalized classical truth values implemented by Cartesian product of two sets of classical truth values, where each generalized value comprises both ontological and epistemic components. This allows one to define two unary twin connectives that can be called “semi-classical negations”. Each of these negations deals only with one of the (...) above mentioned components, and they may be of use for a logical reconstruction of argumentative reasoning. (shrink)

This article deals with the question of the interrelation between two papers, both called, in short, “Onomatodoxy”, dedicated to the doctrine of Name-glorification (Imiaslavie, Onomatodoxy), both of which were created in line with the Neo-Patristic movement in the Russian philosophy of the Silver Age. One of these papers is by Alexei Losev and the other by Pavel Florensky. In my opinion, there are sufficient grounds to state that Losev’s “Onomatodoxy” was written either after Florensky created his own “Onomatodoxy”, i.e., after (...) November 1922, or, at the earliest, after Florensky started to give clandestine lectures about Onomatodoxy in Moscow (where Losev lived), i.e., not earlier than spring 1921. Therefore, Losev’s article “Onomatodoxy” could have been intended for the religious-philosophical collection of articles planned for publishing by Yaschenko in 1922 in Berlin. (shrink)

Efficient voice leading, in which melodic lines move by short distances from chord to chord, is a hallmark of many different Western musical styles. Although musicians can often find maximally efficient voice leadings with relative ease, theorists have not adequately described general principles or procedures for doing so. This article formalises the notion of voice leading, shows how to classify voice leadings according to transpositional and inversional equivalence and supplies algorithms for identifying maximally efficient voice leadings between arbitrarily chosen chords. (...) The article also includes analytical and theoretical discussions of neo-Riemannian theory, the 'tritone substitution' in contemporary jazz, the music of Wagner and Debussy, the relation between harmony and counterpoint and the connections between scale theory and serial theory. (shrink)

_A revisionist account of Zionist history, challenging the inevitability of a one-state solution, from a bold, path-breaking young scholar_ The Jewish nation-state has often been thought of as Zionism’s end goal. In this bracing history of the idea of the Jewish state in modern Zionism, from its beginnings in the late nineteenth century until the establishment of the state of Israel, Dmitry Shumsky challenges this deeply rooted assumption. In doing so, he complicates the narrative of the Zionist quest for (...) full sovereignty, provocatively showing how and why the leaders of the prestate Zionist movement imagined, articulated, and promoted theories of self-determination in Palestine either as part of a multinational Ottoman state, or in the framework of multinational democracy. In particular, Shumsky focuses on the writings and policies of five key Zionist leaders from the Habsburg and Russian empires in central and eastern Europe in the late nineteenth and early twentieth centuries—Leon Pinsker, Theodor Herzl, Ahad Ha’am, Vladimir Ze’ev Jabotinsky, and David Ben-Gurion—to offer a very pointed critique of Zionist historiography. (shrink)

Представление о шарообразном Солнце было стандартным для греческой культуры уже во времена Аристотеля, однако происхождение этого представления настолько мало освещено в источниках, что современная наука даже не попыталась взяться за решение этого вопроса. Между тем правдоподобная реконструкция вполне возможна. Греческая религия, в сущности, не препятствовала возникновению естествознания, а его основатели, Фалес и Анаксимандр, совмещая научные и философские интересы, стремились к построению всеобъемлющей космологии, в рамках которой было необходимым не только описать движение Солнца, но и объяснить, что это за тело и (...) почему с ним связаны свет и тепло. Модель Анаксимандра, описывавшая Солнце как скопление огня, пребывающего внутри колесообразного контейнера из сгустившегося воздуха и обнаруживающего себя сквозь единственное отверстие, которое кажется незначительным, но в действительности размером с Землю, оказалась несовместимой с фактами, ставшими доступными в следующем поколении в связи с расширением географического кругозора греков. В частности, было надежно установлено, что полуденное Солнце, которое в Средиземноморье неизменно видно на юге, для наблюдателей, находящихся южнее тропика Рака, в разгар лета оказывается на севере. Необходимость пересмотреть концепцию Анаксимандра с учетом новых данных вызвала идейный поиск, который привел к убеждению в том, что Солнце должно иметь форму шара. Это представление утвердилось, судя по всему, не в силу какого-либо остроумного довода, выдвинутого влиятельным мыслителем, сколько на основании согласия круга профессионалов, рассмотревших вопрос с разных сторон. Солнечный шар, однако, было трудно представить огненным, поскольку огонь сам по себе не образует компактных, очерченных тел. С этим связаны распространенные в V в. до н. э. попытки приписать свету Солнца зеркальную природу. Признание же наличия в космосе трех огромных шаров – Солнца, Луны и Земли способствовало выдвижению идеи, согласно которой земной шар, как и прочие два, является движущимся небесным телом. (shrink)

Comparative study between Tibetan Bon and Buryatian Bø religion of ancient Shamanic traditions.

In their useful logic for a computer network Shramko and Wansing generalize initial values of Belnap’s 4-valued logic to the set 16 to be the power-set of Belnap’s 4. This generalization results in a very specific algebraic structure — the trilattice SIXTEEN3 with three orderings: information, truth and falsity. In this paper, a slightly different way of generalization is presented. As a base for further generalization a set 3 is chosen, where initial values are a — incoming data is asserted, (...) d — incoming data is denied, and u — incoming data is neither asserted nor denied, that corresponds to the answer “don’t know”. In so doing, the power-set of 3, that is the set 8 is considered. It turns out that there are not three but four orderings naturally defined on the set 8 that form the tetralattice EIGHT4. Besides three ordering relations mentioned above it is an extra uncertainty ordering. Quite predictably, the logics generated by a–order and d–order coincide with first-degree entailment. Finally logic with two kinds of operations and consequence relation defined via a–ordering is considered. An adequate axiomatization for this logic is proposed. (shrink)

Collected writings on Plato’s unwritten teachings.

While Western political scientists have a variety of opinions on democracy and how its institutions could be improved, they almost never argue about the validity of democracy as a form of government. Of course, it would be unfair here to ignore the presence of an authoritarian streak in Western thought. Thomas Hobbes comes to mind most immediately. Yet the views of those thinkers with an authoritarian bent have become marginalized in present-day discourse; or, to be more precise, it is assumed (...) that their views on the importance of a strong government are irrelevant to the present. The assumption that a strong regime might be necessary in non-Western societies is thought to be the product of these authoritarian/totalitarian societies' elite classes—that is, a justification for imposing the power of the elite upon the people. Most Western political scientists are convinced that democracy is the best of all possible forms of government. (shrink)

This book considers the emergence of dialectic out of the spirit of dialogue and traces the relation between the two. It moves from Plato, for whom dialectic is necessary to destroy incorrect theses and attain thinkable being, to Cusanus, to modern philosophers—Descartes, Kant, Hegel, Schleiermacher and Gadamer, for whom dialectic becomes the driving force behind the constitution of a rational philosophical system. Conceived as a logical enterprise, dialectic strives to liberate itself from dialogue, which it views as merely accidental and (...) even disruptive of thought, in order to become a systematic or scientific method. The Cartesian autonomous and universal yet utterly monological and lonely subject requires dialectic alone to reason correctly, yet dialogue, despite its unfinalizable and interruptive nature, is what constitutes the human condition. (shrink)

:Beginning with an outline of memory and recollection in Plato and Aristotle, this paper argues that establishing the role of memory and recollection in their mutual relation in Plotinus requires a careful reconstruction. Whereas memory for Plotinus is not a storage of images or imprints that come either from the sensible or the intelligible but rather is a power capable of producing memories, recollection takes the form of a discursive rational rethinking and reproduction of the soul’s experience of the noetic (...) objects. Recollection, then, is a triple motion of the descent, stay, and return of the soul to the intelligible. (shrink)

Introduction. The human world is presented as an integrity — an organic unity of many inter- connected and interdependent centers (parts, sides, elements): natural and cultural, natural and artificial, animate and inanimate. When any center dominates over others (for example, technical and technological) and / or attempts to realize its claim to the status of a whole, the agreed and optimal ra- tio in the coexistence and synergistic development of all centers, and, consequently, of the whole, is violated. There arises (...) an ecosystem problem. The purpose of the study is to present and analyze the techno-technologized world in the context of current philosophical and scientific methodologi- cal principles: polycentricity, complexity, network- centricity, and ecosystem; to designate their theoretical and practical significance, interdepend- ence; to substantiate the principle of ecosystems as more general and fundamental and to present its effectiveness in preserving the integrity of man, his world and the full value of human being-in-the- world. Methods. The author uses methods of dialectics, synergetics and systemic approach in the philo- sophical understanding of the specifics of the modern techno-technological world and a person’s existence in it. The author also uses the methods of extrapolation and interpretation, the ideas of B. Latour’s actor-network theory, and ecosystem approach. Scientific novelty of the research. The author projects the key attitudes and concepts of the actual conceptual and paradigm principles on the techno-technological world, and formulates the main advantages and disadvantages. The author substantially justifies that the principle of ecosys- tem is the most effective in solving the problem of preserving and reproducing the integrity of the human world, the person himself and his being. Results. The author carries out theoretical and methodological analysis of the techno-technolo- gized world and a person’s existence in it. It has been determined that when solving the problem of preserving and reproducing the integrity of a person and his world, the principle of ecosystems is the most effective and preferable. The ecosystem principle implies the synergistic unity of all centers of human existence, their interdependence and interconnection, ensures the priority of the whole for the benefit of each center, expressed in mutual strengthening and expansion of their potential. Conclusions. The author comes to the conclusion that the application of relevant paradigm principles in studying and analyzing the techno-technological world will make it possible to obtain a more mul- tidimensional and accurate interpretation of the ways and means of achieving a full-fledged human being, with a focus on preserving his identity, origi- nality, subjectivity and integrity. (shrink)

The purpose of the study is to reveal the main actions of the major central banks during the COVID - 19 pandemic and their main impact on the world stock markets. The scientific novelty consists in identifying the key results of the impact of the pandemic in general and the restrictive measures of national governments, in particular, on the dynamics of the state of the stock markets of the world, namely, the level of decline in the main stock indexes of (...) the S &P 500, Dow Jones and NASDAQ. The measures taken by the central banks of the United States, Japan, England and other developed and developing countries of the world to provide financial assistance to commercial banks and other financial organizations related to the purchase of government bonds at a "zero" rate, targeting the yield of government bonds, reducing key rates and other measures are summarized. It is indicated that the influx of new private investors provided a great help to the stock market, for which many Central Banks introduced special programs and preferences. As a result, the main measures taken by the Central Bank of the Russian Federation to stabilize the financial situation in the country and the domestic stock market, in particular, are summarized. (shrink)

The conserved ribosomal protein uS3 in eukaryotes has long been known as one of the essential components of the small (40S) ribosomal subunit, which is involved in the structure of the 40S mRNA entry pore, ensuring the functioning of the 40S subunit during translation initiation. Besides, uS3, being outside the ribosome, is engaged in various cellular processes related to DNA repair, NF‐kB signaling pathway and regulation of apoptosis. This review is devoted to recent data opening new horizons in understanding the (...) roles of uS3 in such processes as the assembly and maturation of 40S subunits, ensuring proper structure of 48S pre‐initiation complexes, regulation of initiation and ribosome‐based RNA quality control pathways. Besides, we summarize novel results on the participation of the protein in processes beyond translation and consider biomedical implications of previously known and recently found extra‐ribosomal functions of uS3, primarily, in oncogenesis. (shrink)

Martin Mulsow's Knowledge Lost is a magnificent contribution to early modern intellectual history and the history of knowledge. In the hope of stimulating further discussion, this article asks several questions, most of them circling around one meta question: have we perhaps overly caricatured early modern ‘orthodoxy’, and underestimated the plurality of its intellectual output?.

The article examines the representations of the "diaspora” in texts published on "migrant” digital communication platforms. With the help of discourse analysis The messages posted in open access in thematic groups in VKontakte, Odnoklassniki, and Telegram channels were studied. The purpose of the study was to find out what meanings and functions the users of these sites give the word "diasporas”. The "Diaspora” was considered as a nodal point, uniting the narratives of people visiting "migrant” sites into a single framework. (...) It was assumed that the "diaspora” does not have a clear, fixed content and various actors are trying to turn it from an "element” into a "moment”, securing a certain meaning for it. More than a thousand messages found on "migrant” sites were analyzed. The study showed that the "diaspora” within the considered digital platforms is most often mentioned in the reposts of press releases of state and public organizations, where it is presented as an object of social action, an intermediary between migrants and the state. In these texts, the "diaspora” is represented in the same semantic row with various state authorities and their representatives. At the same time, the "diaspora” is defined as a participant in events organized by the state bureaucracy of the host country or the donor country, the purpose of which is the manifestation of ethnicity. In user comments, these values are disputed: people either doubt its existence or its ability to effectively solve their problems. (shrink)

Having started with a harsh critique of the “contemptible money economy” (UM III, SE 4), Nietzsche subsequently travelled back in time in order to discern the origins of its values and to formulate goals that would “transcend money and money-making” (UM III, SE 6). Having traced the “greed of the moneymaker” back to the ressentiment of the “ascetic priest” (GM III 10–5), Nietzsche’s genealogical inquiry culminated in his discussion of the slave revolt in morality. A particular feature per-taining respectively to (...) the domains of material debts and moral guilt was their reli-ance on an enduring revaluation of values. The manner in which Nietzsche connects the moneymaker’s world of material debts to the priest’s domain of the slave morality reveals a number of striking structural parallels to Plato’s, and to some extent Aris to-tle’s, discussion of the uneasy accommodation between democracy and moneymak-ing. Highlighting and exploring these similarities, which remain largely overlooked in the current scholarship, adds to our understanding of Nietzsche’s undertaking. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dmitry Khanin THE POSTMODERN POSTURE Postmodernists—the sectarians ofour day—proclaim that the old kingdom of historical narrative and historical subject has perished, and is now being replaced by a new one of ahistorical discourses and ahistorical characters. According to these prophets, "history" is anyway just changes in ways of talking about history. Anyone who does not agree with the ahistoricity of the postmodern world oudook may be accused—and tried (...) on the spot—of defending the cause of the totalitarian Reason against the most liberating movement of today. This postmodernist abuse of history is paradoxical, since the very notion of history coming to its end and giving way to the ahistorical kingdom of freedom and merry debauchery is itself a very old idea, even a mythological one. The description ofhistory as marching toward its own demise relies on a whole tradition which portrays history as a drama. Aristode's conception of tragedy as a sequence of actions culminating in a dénouement has no doubt shaped this view of historical process. Christian and other religious millenarians have announced the end of history already many times. Yet another notorious instance of such eschatological daydreaming is the futurology of Karl Marx, who envisaged the kingdom of communism as occupying this same ahistorical space. A rather obsolete idea, perhaps, but it seems still to attract postmodernists, though they give it a characteristic twist, since they sincerely believe theory, discourse, écriture (i.e., theoretico-symbolical activity) are much more important than any actual historical contentprocesses and events. One of the most notable spokesmen for this approach is Arthur Danto, who insists that world history evolved in a good Hegelian manner until the theorists came to understand that history depends on their Philosophy and Literature, © 1990, 14: 239-247 240Philosophy and Literature texts much more than theorists themselves depend on historical processes and events.1 Many theoreticians working in an otherwise Marxist tradition similarly are glad to assert with FredricJameson that we must say farewell to Marx's positivistic illusion that history is driven by laws disguised as economic forces.2 In the epoch of "late capitalism," says Jameson, consumption gains the upper hand over production and becomes the mainspring of history. Of course, in light of recent doings in Europe I am tempted to ask if we owe it to postmodernists—and their ahistorical, inconsistent, and generally confounding claims about history lying in ruins—that the Berlin Wall actually is in ruins and Vaclav Havel is president of Czechoslovakia. Even more daring theorists may now declare an era of "very late capitalism." Here it will not be merely the mass media that act transformatively on society (as McLuhan claimed), but rather consumer goods themselves, like state-of-the-art washing machines or French perfumes, which create a new aura of intellectual discourse. TL· Postmodern Scene: Excremental Culture and Hyper-AesÜietics, a book by two Canadian authors, Arthur Kroker and David Cook, promotes such a sea change in the theoretical landscape and along the way presents a joyous recapitulation ofthe latest fads in postmodern thinking. The new apostolic generation ofpostmodern critics seems to enjoy the beautiful new things that can be bought for bucks, worrying at the same time that bucks may be losing some of their purchasing power. Like Hari-Krishnas dancing in the street they luckily possess a sort of happy consciousness which also recalls their puritanical great grandfathers who regarded profligacy as the greatest sin and much preferred saving to spending. In what follows I want to draw a portrait of this new postmodern posture. A few main assumptions underlie Kroker's and Cook's wake for postmodernism, which, in its peculiar genre of philosophic obituary, epitomizes and thus prepares for future oblivion views which were exceedingly popular in the preceding decade. First of all, the authors adopt Baudrillard's equation of Marx and Nietzsche: "Marx and Nietzsche shared a deep and common affinity in meditating upon historical (Christian) and materialistic (capitalist) expressions ofthewill ofpower."3 From Baudrillard's perspective Marx appears as a pathetic romantic who tried to defend the "referential illusion" by renaturalizing concrete labor even though its entirely abstract character was brilliandy revealed in Das Kapital. Baudrillard... (shrink)

This article examines the role of primary ethnographic materials – of field notes, letters and photographs – and even of the shelves and bookcases – in building accounts of the human condition. We trace the lives of incomplete and not-yet-found manuscripts, which have been treated as representative of whole archives, as well as closely held convictions and ideas in the history of anthropology. In so doing, we employ the notion of a ‘proxy’, or a set of signs and images which (...) point the audience in particular directions, without determining their overall destination. Our research is based on a few episodes from the histories of paper and digital copies of manuscripts and photographs of the anthropological couple Sergei and Elizabeth Shirokogoroff, who conducted ethnographic, linguistic and some archaeological research, first on the borderlands between China and Russia, and then later within China. We aim to show the complexity and social and intellectual vibrancy of their ethnographic field archives, which have been scattered across countries, institutions and personal collections. We conclude by suggesting that engaging anthropologically with field archives enables us to approach existing perspectives on archives in a new way, viewing them not as containers of catalogued information, but as entanglements reflecting social relations in local communities, the trajectories of ethnographers, and the aspirations of scholars asking questions today. (shrink)

The article critically addresses Boris Groys’ interpretation of photographs by Alexandre Kojève. In 2012, Groys organized the exhibition After History: Alexandre Kojève as a Photographer, which intended to demonstrate the “posthistorical” dimension in Kojève’s artistic output. The article questions the adequacy of that perspective, given the somewhat tendentious curatorial presentation of the photos as showing an empty, dehumanized world. Considering the aesthetic and ontological aspects of the analysis of visual images that were central to Kojève’s brief account of his 1920 (...) visit to the Borghese Gallery in Rome and to his 1936 article on Kandinsky, Groys’ reading of Kojève’s photographic stance is subject to revision. The notion of aura, as proposed by Walter Benjamin, is operative in a comparative treatment of the photos by Kojève and Eugène Atget. (shrink)

A conception of an information system has been introduced by Pawlak. The study has been continued in works of Pawlak and Orlowska and in works of Vakarelov. They had proposed some basic relations and had constructed a formal system of a modal logic that describes the relations and some of their Boolean combinations. Our work is devoted to a generalization of this approach. A class of relation systems and a complete calculus construction method for these systems are proposed. As a (...) corollary of our main result, our paper contains a solution of a Vakarelov's problem: how to construct a formal system that describes all the Boolean combinations of the basic relations. (shrink)

The paper deals with the enactivist approach to the problem of consciousness. The problem of consciousness is the problem of naturalistic explanation of phenomenal aspects of our experience. According to classical cognitive science, we can explain all mental states as functional, representational states. Many philosophers disagree with this view. They demonstrate that phenomenal qualities of conscious states cannot be understood in terms of mental representations. Contemporary debates about the nature of phenomenal qualities are the debates between representationalists and anti-representationalists. The (...) arguments proposed by anti-representationalists demonstrate the insufficiency of classical representational approach. But it doesn't mean that we should accept the existence of qualia - special nonrepresentational phenomenal properties. It is possible to defend representationalism by reconsidering the nature of mental representations. This article examines the transformation of the concept of mental representation in cognitive science over the last few decades. It demonstrates that the notion of representation in action discussed in enactivist theories can help us to provide the foundation for naturalistic understanding of conscious experience. (shrink)

The authors try to show that even Wittgensteinian definition of concept is not always sufficient to analyze what really happens in science. As a result, in addition to “concept” we propose “conception” as a new promising tool for philosophy of science. We provide a brief historical analysis of this term and reveal two main interpretations of “conception” in philosophy and scientific disciplines. In accordance with the first view, conception appears as either a “twin” of the concept, or a pair entity (...) to the concept. According to the second view, conception is a kind of “strange concept” that exists among “normal” concepts. Since conception is understood differently in sciences and philosophical systems, it is not possible to give a generalized definition of conception. That is, it is impossible to formulate this definition, so to speak, inductively. Moreover, even if it was possible, such a definition would not necessarily have to be automatically accepted by philosophy of science. That is why the introduction of a concept of conception was carried out through the analysis of a global process associated with the return of metaphysics to science. We define conception as a semantic construction denoting the unknown (and, possibly, fundamentally unknowable) and ensuring the possibility of working with this unknown (unknowable). By virtue of the way conception was introduced (conception is not a “generalization” of the interpretations available in specific sciences) many conceptions that are considered as conception in specific sciences turn out to not to be conceptions within this definition. Thus, the article interprets conception as a new possible tool of philosophy of science, which is aimed at understanding how specific sciences develop. (shrink)

Artykuł poświęcony jest specyfice rozwoju osobowości osób z OMZ, który rozumiany jest jako rozwój w utrudnionych warunkach, nie jest on tożsamy ani z normalnym, ani anomalnym rozwojem. Cele, ukierunkowanie i kryteria rozwoju w utrudnionych warunkach nie odbiegają od normalnego rozwoju, jednak deficyt określonej kategorii zasobów rozwoju wymaga podniesionej mobilizacji pozostałych zasobów i podnosi miarę wysiłków, które należy dostosować do indywiduum dla osiągnięcia celów rozwoju. Teoretyczny model, zaproponowany w artykule, opisuje osobowościowy rozwój przez mechanizmy współdziałania fizycznych, społecznych i osobowościowych zasobów, kompensacje (...) deficytu jednych zasobów innymi. Sytuacja rozwoju osób z OMZ charakteryzuje się wyzwaniem niepełnosprawności, przyjęcie którego prowadzi do budowania u nich jakościowej figury systemu regulacji działania, opartego na kompensacji przez osobowościowe zasoby deficytu fizycznych środków, przy czym charakter tej kompensacji licznie kształtuje się dostępnością makrospołecznych i mikrospołecznych zasobów pomocy społecznej. (shrink)

Taĭna trekh : Egipet i Vavilon -- Taĭna zapada : Atlantida, Evropa.

The paper discusses the concept of the beautiful based on Agnes Heller’s philosophical genealogy of beauty in Plato, Plotinus, Kant, Hegel, Nietzsche and Benjamin. For Heller, experience of the beautiful begins as heterogeneous (anything can be beautiful) and negative (with the realization that this is not beautiful but something else is). The demise of the beautiful, then, comes with the establishment and self-affirmation of the modern subject, whose claim to universality and rational autonomy entails the rejection of the everyday lived (...) experience, which was once the locus for beauty in all its multiple expressions. In the modern world, beauty remains only a promise of happiness ( “warm beauty”) and truth ( “cold beauty”). As Heller argues, this promise can be fulfilled, if we acknowledge that there is no privileged access to the beautiful but rather accept beauty in its utter negativity and radical heterogeneity. (shrink)