Este trabalho analisa a repercussão social do cartaz do “Salão do Livro da Região Sul e Sudeste do Pará”, evento da Feira Pan-Amazônica do Livro de 2018, para compreender como o processo de resposta social (BRAGA, 2006) impôs uma mudança institucional por parte da Secretaria de Cultura do Estado. O país homenageado foi a Colômbia e a peça de divulgação destacava uma mulher negra carregando livros na cabeça, representação das palenqueras. O fato gerou repercussão nas redes sociais e na mídia (...) local e nacional. Os protestos voltaram-se contra a reiteração de uma imagem que inferioriza as mulheres negras, reproduzindo colonialidades de gênero, poder e saber. O corpuscompõe-se de postagens no Facebooke de matérias jornalísticas veiculadas em abril de 2018. Duas técnicas metodológicas foram usadas: a netnografia (RECUERO, 2012; KOZINETS, 2014) e a aplicação de um questionário online, por meio do Facebook e Whatsapp. (shrink)

About the Republic is the only commentary left by Averroes, the Commentator, so called on behalf of his commentaries on Aristotle’s work. Although the original in Arabic is lost, there is a medieval version in Hebrew and two later translations in Latin from the Hebrew version. Averroes’ Commentary on the ‘Republic’ – divided in three Books – can be considered an original work as only 1/3 of it corresponds to the platonic treatise. Averroes presents in it aristotelic concepts drawn from (...) the Nicomachean Ethics and also several notions from Alfarabi’s political works. He also presents his own thoughts and offers criticisms of his own society. KEY WORDS – Plato’s Republic; a commentary or an original work? Ethics. Politics. Cardinal virtues. Ideal city. Education. (shrink)

A filosofia política que se desenvolveu no mundo islâmico, entre os séculos IX e XII, apropriou-se de conceitos da filosofia grega, principalmente de Platão e de Aristóteles. A República e as Leis, de Platão, e a Ética Nicomaqueia, de Aristóteles, foram os textos que fundamentaram as concepções políticas dos filósofos de expres são árabe , desde as virtudes a serem buscadas individualmente até a ideia do melhor regime político. Com base nos textos gregos traduzidos para o árabe, esses filósofos delinearam (...) os objetivos da vida política e o modo como o regime político deveria ser estruturado para alcançá-los. A cidade ideal platônica é o paradigma a ser realizado. O tópico das qualidades essenciais ao soberano faz parte de uma longa tradição que remonta aos “espelhos dos príncipes” de origem persa; está presente também na tradição religiosa e no Direito islâmico. Dois grandes expoentes da filosofia de expressão árabe, Al-Fârâbî e Averróis, retomam o tópico das qualidades essenciais ao filósofo-rei, enunciado na República, e o adaptam a seu universo histórico. (shrink)

Para elaborar sua profetologia, Maimônides retoma conceitos relativos às teorias do intelecto de Al-Fārābī e de Avicena, que, por sua vez, se baseiam nas noções sobre a alma de Aristóteles. Dessa perspectiva, a Revelação divina deve ser considerada um fato natural inserido na totalidade da natureza criada por Deus. Compreender a Revelação significa, portanto, compreendê-la a partir do homem, uma vez que o profeta, apesar de se tratar de alguém que se destaca do conjunto da humanidade, é sempre um ser (...) humano, possuidor de uma natureza humana. Desse modo, a doutrina da profecia – central no "Guia dos Perplexos" ‒ é elaborada a partir da natureza humana à luz da filosofia racional greco-árabe. Os falāsifa – filósofos muçulmanos helenizantes – já ensinavam que a profecia é possível graças a certa perfeição da natureza humana . Esse ensinamento está fundamentado na teoria do intelecto apresentada por Aristóteles em "De Anima" III, 5, 430a 10 et seq. Contudo, para os filósofos de expressão árabe , a profecia é resultante de certas condições físicas e psíquicas determinadas pelo fluxo necessário das emanações, cuja teoria deriva da "Teologia Pseudo-Aristotélica", um tratado neoplatônico atribuído ao Estagirita que, durante a Idade Média, circulou amplamente nos ambientes filosóficos tanto dos judeus quanto dos muçulmanos. Na cosmovisão neoplatônica adotada por eles, o intelecto do profeta reflete a luz e o conhecimento divino derramado pelo fluxo emanatório do Ser primeiro no mundo celeste, composto pelas dez inteligências separadas, suas almas e esferas. No processo emanatório, a faculdade da imaginação do profeta recebe da última inteligência, o Intelecto Agente, as verdades dos preceitos positivos e culturais da religião, que a imaginação transforma em alegorias e símbolos a serem transmitidos para a humanidade. Maimônides faz da imaginação a pedra de toque de sua profetologia. To elaborate his prophetology, Maimonides uses concepts relating to Al-Fārābī and Avicenna's theories of the intellect which, in turn, are based on Aristotle's notions of the soul. Within this perspective, divine Revelation should be considered a natural fact within the totality of nature created by God. Understanding Revelation therefore means understanding it from a human standpoint, since the prophet ‒ despite being a figure who is set apart from the rest of humanity – is always a human being, with a human nature. Thus, the doctrine of prophecy ‒ central to "The Guide of the Perplexed" ‒ is elaborated based on human nature in light of the rational Greco-Arabic philosophy. The falāsifa – the Hellenizing Muslim philosophers – taught that prophecy is possible thanks to certain perfection of the human nature . This teaching is based on the theory of the intellect, as presented by Aristotle in "De Anima" III, 5, 430a 10 et seq. Therefore, for the philosophers of Arabic expression , prophecy is the result of certain physical and psychic conditions determined by the necessary flow of emanations, whose theory is derived from the "Pseudo-Aristotelian Theology", a Neoplatonic treatise attributed to the Stagyrite which, in the Middle Age, widely circulated in the philosophical milieu, among both Jewish and Muslim. In the Neoplatonic cosmic vision which they adopted, the prophet's intellect reflects the divine light and knowledge overflowing from the emanatory flow from the first Being in the celestial world, which is composed of the ten separate intelligences, their souls and their spheres. In the emanatory process, the prophet's faculty of imagination receives from the ultimate intelligence, the Active Intellect, the truths of the positive and cultural precepts of religion, which the imagination transforms into allegories and symbols to be transmitted to humanity. Maimonides makes the imagination the cornerstone of his prophetology. (shrink)

The plurality of discussions and the diversity with which the main ethical questions were approached permit the separation of relative theories elaborated in Islam into three distinct dimentions: religious morality, theological ethics and philosophical ethics. Religious morality was elaborated based exclusively on the precepts of the Koran, and on the teachings of the Tradition (Hadīth). This morality establishes the fundamentals to determine: a) the nature of what is correct, and of what is iniquous; b) that which is within the law (...) and divine power’s reach; c) the liberty, and the moral responsibility of each one. Among the thinkers who elaborated a theological ethic founded on the koranic precepts, and on the Tradition (Hadīth), making use of theological concepts, philosophical categories and, at times, inspirations coming from Sufism, Al-Ghazālī stands out as the most respected theologian of sunni Islam. Among the philosophers, Al-Fārābī, Avicenna, Avempace and Averroes made ample use of Nicomachean Ethics. As they sought to conciliate the teachings of the Koran, and of the Tradition (Hadīth) with philosophy, these philosophers found in the Aristotelian ethics the appropriate indications to realize the ideal model for human society. Miskawayh also stands out who, although did not elaborate any ethical system based on philosophical norms, proficuously utilized the Aristotelian and Platonic doctrines, and the works of Arab philosophers before him such as Al-Kindī, Al-Rāzī and Al-Fārābī. (shrink)

The article is dedicated to the problems of European political identity and European identity as a whole conception and as a foundation for European integration. Before 24 February 2022, European political identity had been in crisis. The contradictions between the EU member states seemed to be hardly resolvable. The Russian aggression against Ukraine gave a strong impetus to the formation of European identity. However, it is still a negative incentive for unity and solidarity rather than cohesion around positive values, as (...) well as from the outset the European integration was caused by devastating World War II as a negative experience, which should never be repeated. The text makes use of methods peculiar to the philosophical sciences, i.e. critical textual analysis, historical-analytical and comparative methods. (shrink)

In this paper, a proof-theoretic method to prove uniform Lyndon interpolation for non-normal modal logics is introduced and applied to show that the logics E\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {E}$$\end{document}, M\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {M}$$\end{document}, MC\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {MC}$$\end{document}, EN\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {EN}$$\end{document}, MN\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {MN}$$\end{document} have that (...) property. In particular, these logics have uniform interpolation. Although for some of them the latter is known, the fact that they have uniform Lyndon interpolation is new. Also, the proof-theoretic proofs of these facts are new, as well as the constructive way to explicitly compute the interpolants that they provide. It is also shown that the non-normal modal logics EC\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {EC}$$\end{document} and ECN\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathsf {ECN}$$\end{document} do not have Craig interpolation, and whence no uniform interpolation. (shrink)

Presents nicholas malebranche's interpretation of chinese philosophy as found in his "entretien d'un philosophe chretien et d'un philosophe chinois" (1708). Treats background (transition from 17th century insular to 18th century cosmopolitan eurocentrism), Sources (primarily artus de lionne, Bishop of rosalie and former missionary to china), And motivation (defense of his philosophy against the charge of spinozism). Discusses malebranche's interpretation of neo-Confucian terms "li" and "ch'i" and their relationship to his definition of god. Places the "entretien" in the context of (...) the malebranche-Leibniz correspondence and interprets the work as a stimulus for leibniz' more substantive "discours sur la theologie naturelle des chinois" (1716). (shrink)

A Idade Média foi cenário de manifestações variadas do conhecimento produzidas por letrados judeus, especialmente no campo da filosofia. O intervalo temporal predominante, os séculos XI, XII, XIII e XIV, coincide com a consolidação de uma tradição filosófica aristotélica sobre a base da língua e da cultura árabe. Uma tal riqueza em termos de produção do saber é, também, atestada por reconhecidos estudiosos de língua, cultura, religião, filosofia e história judaicas. Há um importante processo de encontro e desencontro, interação e (...) sobreposição entre as culturas árabe, judaica e cristã na Idade Média – seu estudo ilumina nossa compreensão de indivíduos e de suas obras, para além de si mesmos. (shrink)

It is difficult to overestimate the impact, beginning in the 1960s, which Gombrich’s discussion of visual representation made on a good number of theorists in an entire generation of thinking about art and—even more—about literary art. For literary theory and criticism were at least as affected by his work as were theory and criticism in the plastic arts. Art and Illusion radically undermined the terms which had controlled discussion of how art represented “reality”—or, rather, how viewers or members of the (...) audience perceived that representation and related it to their versions of “reality.” And, for those who accompanied or followed him—from Rosalie Colie to Wolfgang Iser—Gombrich helped transform for good the meaning of a long revered term like “imitation” as it could be applied to both the visual and verbal arts. I believe he must, then, be seen as responsible for some of the most provocative turns that art theory, literary theory, and aesthetics have taken in the last two decades.In much of his work since the 1960s, however, Gombrich has appeared more and more anxious to dissociate himself from those who have treated his earlier books and essays as leading to the theoretical innovations which have claimed support from them. In The Image and the Eye, the statements which put distance between himself and such followers seem utterly unambiguous. And against the charge that his work has become more conservative with the passing years, I suspect Gombrich would argue that any claim of difference between, say, Art and Illusion and The Image and the Eye is a result of an original misreading, that the recent work is only more explicitly defending a traditional position which was quietly there all along, though supposedly friendly theorists wrongly saw him as subverting it in the earlier work. Thus Gombrich is now self-consciously committed to undoing what he sees as our errors of reading rather than his own errors of writing. Murray Krieger is University Professor of English at the University of California, Irvine. He is the author of, among other works, The Tragic Vision, The Classic Vision, Theory of Criticism: A Tradition and Its System, Poetic Presence and Illusion: Essays in Critical History and Theory, and, most recently, Arts on the Level. He is presently working on Ekphrasis: Space, Time, and Illusion in Literary Theory . His latest contribution to Critical Inquiry, “Poetic Presence and Illusion: Renaissance Theory and the Duplicity of Metaphor,” appeared in the Summer 1979 issue. (shrink)

Book Reviws in this ArticleThe Human Body and the Law, 2nd edition by D.W. Meyers, Edinburgh University Press, 1990Classic Cases in Medical Ethics by Gregory E. Pence. New York: McGraw‐Hill Publishing Co. 1990Changing Values in Medical and Health Care Decision Making, edited by Uffejuul Jensen and Gavin Mooney. Chichester: John Wiley & Sons, 1990IVF and Justice by Teresa Iglesias, London: The Linacre Centre For Health Care Ethics, 1990The Practical, Moral and Personal Sense of Nursing: A Phenomenon‐ological Philosophy of Practice by (...) Anne H. Bishop and John R. Scudder, Jr. New York: State University of New York Press, 1990A Companion to Ethics, edited by Peter Singer. Oxford and Cambridge, Mass: Basil Blackwell, 1991.Ethics and Law in Health Care and Research edited by Peter Byrne, Chichester, UK: 1990The Human Embryo edited by G.R. Dunstan, Exeter: Exeter University Press, 1990Everyday Ethics: Resolving Dilemmas in Nursing Home Life by Rosalie A. Kane and Arthur L. Caplan. N.Y.: Springer Publishing Company, 1990Psychiatric Ethics, 2nd edition, edited by S. Bloch and P. Chodoff. Oxford, Oxford University Press, 1991Health Care and Gender by Charlotte Muller. New York: Russell Sage Foundation, 1990. (shrink)

The sudden emergence of the COVID-19 pandemic brought global disruption to every aspect of society including healthcare, supply chain, the economy, and social interaction. Among the many emergent considerations were the safety and public health of the public, patients, essential workers, and healthcare professionals. In certain locations, clinical research was halted—or terminated—in deference to the immediate needs of patient care, and clinical trials focusing on the treatment and prevention of coronavirus infection were prioritized over studies focusing on other diseases. Difficult (...) decisions were made rapidly; flexibility and reconsideration were necessary not only because the intensity and severity of infection varied over time and by locale but also because knowledge of the disease and understanding of its treatment grew. Here we discuss the ethical challenges in decision-making and competing ethical tensions during the pandemic in an effort to advance future preparedness. (shrink)

Linguistic study of Mongolian traditional classical translation.

Context: In the digital era, it is important to investigate the potential impact of digital technologies in education and how such tools can be successfully integrated into the mathematics classroom. Similarly to many others in the constructionism community, we have been inspired by the idea set out originally by Papert of providing students with appropriate “vehicles” for developing “Mathematical Ways of Thinking.” Problem: A crucial issue regarding the design of digital tools as vehicles is that of “transfer” or “bridging” i.e., (...) what mathematical knowledge is transferred from students’ interactions with such tools to other activities such as when they are doing “paper-and-pencil” mathematics, undertaking traditional exam papers or in other formal and informal settings. Method: Through the lens of a framework for algebraic ways of thinking, this article analyses data gathered as part of the MiGen project from studies aiming at investigating ways to build bridges to formal algebra. Results: The analysis supports the need for and benefit of bridging activities that make the connections to algebra explicit and for frequent reflection and consolidation tasks. Implications: Task and digital environment designers should consider designing bridging activities that consolidate, support and sustain students’ mathematical ways of thinking beyond their digital experience. Constructivist content: Our more general aim is to support the implementation of digital technologies, especially constructionist learning environments, in the mathematics classroom. (shrink)

Spinoza's writings on metaphysics, ethics, and politics have had a remarkably diverse reception in recent times and have contributed to the current dialogue among philosophers, intellectual historians, and literary theorists.Errol E. Harris has written a brief and simplified introductory presentation of the major branches of Spinoza's philosophy. Spinoza's ideas are put forward in plain language and supported by convincing argument. Technicalities are either clearly explained or entirely avoided. Professor Harris also shows the student how Spinoza succeeded in reconciling the insights (...) of both the British empiricists and the continental rationalists.Errol E. Harris (Ambleside, Cumbria, England) is John Evans Professor of Moral and Intellectual Philosophy (Emeritus) at Northwestern University, and the author of Fundamentals of Philosophy, Spinoza's Philosophy: An Outline, The Substance of Spinoza, The Foundations of Metaphysics in Science, Hypothesis and Perception, Cosmos and Anthropos: A Philosophical Interpretation of the Anthropic Cosmological Principle, Cosmos and Theos: Ethical and Theological Implications of the Anthropic Cosmological Principle, and One World or None: Prescription for Survival. (shrink)

In the final chapter of his recent book How to Be a Pyrrhonist: The Practice and Significance of Pyrrhonian Skepticism, Richard Bett discusses the possibility of living as a Pyrrhonian skeptic today. Chief among his concerns is the scope of the skeptic’s suspension of judgment and whether or not the skeptic could maintain suspension of judgment in light of the results of modern science. For example, how might the skeptic sustain suspension of judgment in light of overwhelming evidence for climate (...) change? Or even atomic theory? Ultimately, Bett concludes that such claims within the natural sciences preclude us from living as Pyrrhonists today. In the following paper I argue, how it is possible for the Pyrrhonian skeptic to suspend judgment on certain well-confirmed scientific theories, how the skeptic does so in accord with rational norms, and in turn, that Pyrrhonian skepticism is possible as a way of life today. (shrink)

The volume discusses the key documents, authors, themes and Early Christian traditions in succinct articles by eminent experts (including the Editors). The main 6 sections of the volume trace the vital trajectories of emerging distinctive Christian identity in the Graeco-Roman world and diversities of theologies. Special attention is given to the coherent growth of Christian faith in connection with worship, alongside the crucial transformation of Christian life and doctrine under the Christian Emperor. In addition, readers interested in systematic theology are (...) offered chapters on the roots of some significant theological notions in Christian Antiquity, also with reference to ancient philosophy. The team of editors invited leading scholars from various international academic centres to contribute their comments based on their research and teaching. The book finishes with appendices and indexes giving information on biblical references, updated publications, electronic resources and classified bibliographies. (shrink)

Foucault’s remarks concerning psychoanalysis are ambivalent and even prima facie contra-dictory, at times lauding Freud and Lacan as anti-humanists, at others being severely criti-cal of their imbrication within psychiatric power. This has allowed a profusion of interpretations of his position, between so-called ‘Freudo-Foucauldians’ at one extreme and Foucauldians who condemn psychoanalysis as such at the other. In this article, I begin by surveying Foucault’s biographical and theoretical relationship to psychoanalysis and the sec-ondary scholarship on this relationship to date. I pay (...) particular attention to the discussion of the relationship in feminist scholarship and queer theory, and that by psychoanalytic thinkers, as well as attending to the particular focus in the secondary literature on Fou-cault’s late work and his relationship to the figure of Jacques Lacan. I conclude that Fou-cault’s attitude to psychoanalysis varies with context, and that some of his criticisms of psychoanalysis in part reflect an ignorance of the variety of psychoanalytic thought, partic-ularly in its Lacanian form. I thus argue that Foucault sometimes tended to overestimate the extent of the incompatibility of his approach with psychoanalytic ones and that there is ultimately no serious incompatibility there. Rather, psychoanalysis represents a substantively different mode of inquiry to Foucault’s work, which is neither straightforwardly ex-clusive nor inclusive of psychoanalytic insights. (shrink)

Providing efficient and clean power is a challenge for devices that range from the micro to macro in scale. Although there has been significant progress in the development of micro-, meso-, and macro-scale power supplies and technologies, realization of many devices is limited by the inability of power supplies to scale with the diminishing sizes of CMOS-based technology. Here, the authors provide an overview of piezoelectric energy harvesting technology along with a discussion of proof of concept devices, relevant governing equations, (...) and figures of merit. They present two case studies: (a) energy capture from the operation of a novel shear and elastic modulus indentation device subjected to applied voltage and (b) energy capture from vibrating commercial bimorph piezoelectric structures mounted on household appliances. Lastly, areas of development needed for realization of commercial energy harvesting devices are suggested. (shrink)

Four critical essays (on De Anima, on In Illud: Tunc et Ipse Filius, on Patristic Platonism, and on the doctrine of apokatastasis in Gregory of Nyssa and Origen), new Greek edition of De anima also based on the Coptic version predating every Greek manuscript, translations of, and commentaries on, both De Anima and In Illud: Tunc et Ipse Filius, appendixes (on the Syriac and Coptic translations of De Anima and on its reception among the Cambridge Platonists, with the first Italian (...) translation of an essay by Jane Lead[e]), bibliographies. (shrink)

I believe that the world is a totality of things: there are no properties, or relations, or sets, or states of affairs, or facts, or events; there are only particular things. I also believe that all true statements can be expressed in a canonical language which includes names of things and logical terms only: there will be no predicates in this language. For what is a predicate? Some say that predicates are names of universals which individual things exemplify, or names (...) of sets of which individual things are members. If this is so, it is obvious that a nominalist's canonical language cannot have any predicates. Others say that predicates name nothing, but are satisfied by particular things. What, however, is satisfaction, and how is it different from naming? Semantic relations such as satisfaction, we are told, are not ‘in’ the world. But then a nominalist has no use for them. (shrink)

In this comment, I indicate several challenges and opportunities—out of the many—for an integrated science–humanities approach to emotions, from the perspective of a historian of the modern science...

What is silence? Is it a loss, an omission? Is it a stopping of the mouth, of the voice? An empty place where no meaning has come forward…or perhaps at times quite the opposite, an absence-as-presence Deleuze, 1990; Derrida, 1976)? Might silence evoke much more about what we assume is our monological, unitary reality, indexing possibilities yet unseen? This paper outlines the ways in which silence is typically understood according to scholarly orthodoxy: as omission in human communication or a silencing (...) of minoritized individuals or communities by those in power. It then moves to critique the preeminence of whitestream Western-centric academic authority, which self-perpetuates via the exclusion of outsider ways of doing, being and knowing such as those brought forward by silence, constituting a loss of meaning and knowledge from the social imaginary. This paper suggests that the pursuit of an articulate unknowing regarding silence as a creative, disruptive force beyond the control of rationality is a means of engaging with radical possibilities for a different, juster world. It proposes a socio-diologic politics of the real that welcomes silence as an unsettling of our current thinking about what is and will be possible, as well as who does and does not matter. It concludes by illustrating the ingenious force of silence in examples of subversive art that expose the hegemonizing, rational version of reality sold by academics and powerholders, bringing forward into the imagination what prospects for change, justice, and social transformation yet await. (shrink)

The purpose of this essay is to analyze succinctly the concept of faith through the very penetrating gaze of the Danish philosopher Sören Kierkegaard. Faith is analyzed by Kierkegaard from absurdity, resignation and the paradox of faith. In the same way, his concept of faith is carved with a chisel that would complete all his philosophy, that is, to touch human reality away from any abstract thought, trying at all times that his examination be seen on a personal dimension in (...) his rigorously individual coret. (shrink)