Abstractc‐Rel is a proto‐oncogene first identified as the cellular counterpart of the v‐Rel oncogene derived from the avian reticuloendotheliosis retrovirus (REV‐T). It was subsequently discovered that c‐Rel belongs to the NF‐κB/Rel transcription factor family whose members share a common DNA recognition motif and similar signaling pathways. Despite the similarities, however, each NF‐κB/Rel member possesses unique properties with regard to tissue expression pattern, response to receptor signals and target gene specificity. These differences are fairly evident from the non‐redundant phenotypes exhibited by (...) individual NF‐κB/Rel knockout mice. Hence the work described in this review will compare and contrast the various physiological functions of c‐Rel to those of other NF‐κB members, particularly with respect to the regulation of proliferation, survival and effector functions in multiple hematopoietic and immunological cell types. The study of c‐Rel knockout mice in several disease models will also be discussed as they reveal an important role for c‐Rel in response to allergens, auto‐antigens, allo‐antigens and pathogenic infection. BioEssays 25:767–780, 2003. © 2003 Wiley Periodicals, Inc. (shrink)

Here we review and discuss the link between regeneration capacity and tumor suppression comparing mammals (embryos versus adults) with highly regenerative vertebrates. Similar to mammal embryo morphogenesis, in amphibians (essentially newts and salamanders) the reparative process relies on a precise molecular and cellular machinery capable of sensing abnormal signals and actively reprograming or eliminating them. As the embryo's evil twin, tumor also retains common functional attributes. The immune system plays a pivotal role in maintaining a physiological balance to provide surveillance (...) against tumor initiation or to support its initiation and progression. We speculate that susceptibility to cancer development in adult mammals may be determined by the loss of an advanced regenerative capability during evolution and believe that gaining mechanistic insights into how regenerative capacity linked to tumor suppression is postnatally lost in mammals might illuminate an as yet unrecognized route to cancer treatment. (shrink)

(1996). A model for the critical review mode in TSI. World Futures: Vol. 47, Unity and Diversity in Contemporary Systems Tinking: Systematic Pictures at an Exhibition, pp. 37-52.

This book addresses prominent views on the nature of the self in Indian philosophical traditions and presents Buddhist critiques of those conceptions through the translation and commentary on Śāntarakṣita's chapter in the Tattvasaṃgraha on theories of a self and Kamala-śīla's commentary on it in his Tattvasaṃgrahapañjikā. The book is comprised of an introduction presenting the theories of a self in the Indian Buddhist Middle Way philosophies and in the different philosophical schools Śāntarakṣita and Kamalaśīla study and offers a background for (...) the translation. The detailed translation that follows reveals the theories of a self that are explained in the philosophical schools in India called the Nyāya-Vaiśeṣika, Mīmāṃsā, Sāṃkhya, Jain, Advaita Vedanta, and Vātsīputrīya. It is complemented by a thorough commentary by the author which brings the text to light for a modern audience. A useful contribution to Indian philosophy and global philosophy, this book will be of interest to researchers in the fields of Philosophy, Religious Studies and Buddhist Studies. (shrink)

We generalize the [Formula: see text] dichotomy to doubly-indexed sequences of analytic digraphs. Under a mild definability assumption, we use this generalization to characterize the family of Borel actions of tsi Polish groups on Polish spaces that can be decomposed into countably-many Borel actions admitting complete Borel sets that are lacunary with respect to an open neighborhood of the identity. We also show that if the group in question is non-archimedean, then the inexistence of such a decomposition yields a special (...) kind of continuous embedding of [Formula: see text] into the corresponding orbit equivalence relation. (shrink)

Sophists’ apologia. -/- Sophists were the first paid teachers ever. These ancient Greek enlighteners taught wisdom. Protagoras, Antiphon, Prodicus, Hippias, Lykophron are most famous ones. Sophists views and concerns made a unified encyclopedic system aimed at teaching common wisdom, virtue, management and public speaking. Of the contemporary “enlighters”, Deil Carnegy’s educational work seems to be the most similar to sophism. Sophists were the first intellectuals – their trade was to sell knowledge. They introduced a new type of teacher-student relationship – (...) the mutually beneficial communication on equal terms. They taught pupils how to think independently and how to persuade others, which was inseparably connected with the rise of democracy in the most advanced Greek polices. Sophists were the first to proclaim that all people are naturally equal. They put forward the idea of natural rights and social contract, working out the fundamentals of the present-day law. In addition, they developed the basics of philology, psychology, logic, and gave a scientific explanation to the origins of religions. They embodied definite positive ideals of their epoch. Sophistry flourished in the second half of the Vth through he first third of the IVth centuries B. C. The period coincides with the heyday of the entire Greek history – the so called Greek Miracle epoch. Sophists expressed some present-day concepts of Ancient Greek ideology and mentality, characteristic of its Golden Age times. The Ancient Athens of the times of Periclus were similar to the Florence of Renaissance as to the type of social structure. That is why (?) the art of eloquence (public speaking) was highly respected in Florence. The two cities had a lot of features of the present-day capitalist society, which was due to their role as the main centres of industry of their “worlds-economies”. During the subsequent Hellenic period, the Old Order was restored, based on the feudal rent recipients’ rule. The degradation of society resulted in the decline of sophistry. Sophistry represents the highest point in the evolution of Greek philosophy. It is also the most prominent school as to the novelty of its ideas. That was owing to the common propensity for innovation typical of Periclus’ Golden Age, which in its turn resulted from the establishment of the individualistic and rationalistic thinking similar to present-day mentality. Among other aspects, close attention was paid to ethnic issues; some humanistic ideas such as Master and Servant ethics and Enlightment as the primary condition of man’s freedom, received scientific grounding. The genre of philosophical dialogue was developed, as well as the rationalistic scientific gnoceology, aimed at consistently opposing any religion. Dialectics, the most outstanding achievement of the Antiquity, was also worked out by the sophists. Zeno of Helleas was one of the sophists. Democrites’ ideas were, too, quite close to dialectics. Socrates’ contemporaries regarded him ironically, as shown, for example, in the Aristophanes’ comedy “Clouds”. Nevertheless, this scholar can still be referred to as a sophist, although of somewhat weird personality. Socrates’ popularity, which came later, should be attributed to the fact that he was the first philosopher ever to have been sentenced and executed by law, rather than to any valuable scientific contributions. Sophistry as such, rather than Socrates, marks the line between pre-Socratic and post- Socratic schools. Plato, with the exception of his latest works, is considered to belong to the same philosophical school. Specifically, there are valid reasons to believe that he was paid fees by his disciples. In Plato’s Dialogues, all points of view will be proven and then disproved, so that an integral philosophical system is hard to observe. Plato’s “Idealism” is but one of the many possible theories. His ideal philosophy is a high-minded argument of wise men. As late as towards the end of his life, Plato betrayed the ideals of sophistry, turning into the world’s first proponent of totalitarianism. Sophistry is Greek classical literature. Later on, philosophy, as well as the entire Greek civilization, started to fall into decline. Over 500 subsequent years, Hellenistic-Roman scholars never came up with anything novel. The entire process of antique philosophical evolution can be subdivided into the following six stages: Phoenician (IX–VIIth centuries B. C.), archaic (VIth – the first half of IVth century B. C., classic (the epoch of sophistry: the second half of the Vth through the first decades of the IIIrd centuries B. C.), late antique (middle of the IIIrd – first decades of the VI th centuries B.C.) The fact that early in the VIth century B. C. sophistry was rejected in Athens, has a lot to do with the consequences of their defeat in Peloponnesian war, a social catastrophe. Ever since, the prevalent part of the criticism of sophistry is a criticism of sophists’ immoral ways of life and personalities, rather than the essentials of their philosophy. For instance, Aristotle’s criticism primarily concerns their pragmatism and tendency to make a profit out of teaching. However, Aristotle himself taught his disciples along similar lines, showing them how to “be able to prove both opposites”. It was Aristotle who summed up sophists’ century-long elaborations. The traditional modern interpretation of sophists as shown in Plato’s dialogues appears to be groundless. The truth of the matter is that Plato regards sophists as more serious philosophers than Socrates was. It becomes especially clear in the dialogue titled “Protagoras”, which shows the latter as gaining an undoubted victory over Socrates. Generally speaking, Plato’s works never regard sophists as weak or worthless opponents. A common opinion as to the essence of sophists’, in particular, Protagoras’s philosophy, has hitherto not been worked out. Many researchers renounce the very existence of any specific philosophical position in sophistry. The term “relativism” itself now has a bad name. However, it should be borne in mind that Protagoras doctrine emerged as a result of an attempt to get out of the ontological dead-end to which the entire Greek natural philosophy had come. To this purpose, he employed Anaxagoras’s idea about everything comprising everything, whereupon he built his physical-ontological theory, and Zeno of Helleas’s concept that all objects are such and different at the same time in the same respect. According to Protagoras’s philosophy, every object does not only seem, but is different from every other object, including human beings. Therefore, every person is his or her own measure of all other entities. The objective reality is the Ego’s relations with the outer world. Every object’s essence is defined through its interaction with ourselves. Nothing remains stagnant – every existence already contains non-existence, and vice-versa. However, the relativity of being is not to be regarded as absolute. That means, that relatively stable and therefore relatively cognizable entities do exist, among them the words we say. Doubt is not considered absolute by relativists either, which differentiates them from skeptics and agnostics. They dare to believe. Uncertainty is Godly – here, Protagoras becomes very close to the concept of apathetic theology. Gorgius shared Protagoras’s views and tried to prove them applying the same method as Zeno applied when upholding Parmenidis’s philosophy. He argued that if one accepts the opposite point of view and agrees that nothing can exist and not exist at the same time, one is bound to come to an the absurd conclusion that nothing is cognizable and nothing exists. To prove that there is a universal contradiction within the Existence itself, Protagoras and his followers in their turn put forward a number of special logical arguments, called rules of contraries, or sophisms. The most well-known of them is the Euathle’s sophism, which proves that an object can be such and different at the same time in the same respect. Generally speaking, all relationships of any entity are extraneous. The idea that all entities, including concepts, exist and do not exist at the same time, was also accepted by Plato. It should be stressed, that Plato’s philosophy as a whole is relativists’ greatest achievement. In his dispute against relativism, Aristotle put forward the main concepts of his ontology: the existence falls into the existence in possibility and the existence in reality, or substance and accidence – the ever changing “sublunary” world and the stable world of divine heavenly bodies. This division made his system self-contradictory to the point of absurd. Aristotle quite realized, that the direct disproof of relativism is hardly possible, which fact makes his criticism a mere tautology. It is very indicative in this respect that materialists, idealists and even skeptical agnostics applied the same arguments do disprove relativism. That demonstrates that the inner contradiction between any forms of “absolutism” and relativism is the most fundamental philosophical problem. Relativist ideas were repeatedly renewed throughout history, provided the social conditions were favourable. In variations, the concepts were advanced by Tzuan Tsi and ancient Chinese sophists, apostle Paul, Nicolas of Cusa, Galileo, Rene Descartes, G. Berkley, D. Hume, Ch. S. Pierce, E. Mach, A. Bogdanov, F. de Saussure, N. Bore, P. Feuerabend, U. Quain and others. However, no consistent relativist ontological system was developed after Protagoras. Meanwhile, a valid relativist theory could provide a clue to a fuller and more adequate general physical concept of the world, and to a deeper understanding of quantum mechanics. -/- Relativism as an ontological system of beliefs. -/- The relativist principle of relativity of all that exists is fundamental for the entire system of philosophy. Absolutely everything exists, but, at the same time, no existence is absolute. Anything is possible, but those entities only exist for us with which we interact this way or another, i. e., reality is interaction, “I interact – hence, I exist”. However, an overly close relationship between entities leads to non-existence – in other words, there is a certain existential optimum. For all of us, information, or perceptible heterogeneities, is real. Each of us is the center of a definite system of interactions with the world. If God is an endless Possibility, then the World is but the man’s dialogue with God. However, the ties that bind us with the world are of some definite kind, which predetermines our reality. The principle of relativity constrains itself, as any relativity is relative. On the one hand, that calls forth the Evil – caused by our own weakness. On the other hand, it makes our world relatively stable and cognizable. Generally speaking, the world is what we are. Everybody has an own Universe, but since people are fairly similar, our universes can be regarded as one Universe with common laws and regulations. It is possible for us to change the degree of objects’ existence in relation to ourselves and one another. It is equally important, though, to remain ourselves (keep following our “warrior’s path”). Since everything exists and no existence is absolute, the process of cognition should involve a criticism of everything but never a complete rebuttal of anything. The criterion of verity for any theory then is in its capacity to build itself upon a bigger number of diverse statements than in any other theory. Theoretically, all philosophies should ideally be complementary. The question of what in fact happened is meaningless unless we specify the “we”, the “where” and the “when”. The past can only exist as part of the present. When we change, our past undergoes corresponding qualitative objective changes, all of which are irreversible. The contemporary physics regards all objects of the Universe as existing for one another, which results in absurd conclusions. In fact, only what we interact with, exists. The so called “speed of light in vacuum” c is the maximum speed of direct interaction and direct exchange of signals. Specifically, at the oncoming speed c with a significant blue parallax the gamma-quantum is unable to interact with the matter. When this speed is reached, the gravitational mass of objects in relation to one another becomes equal to zero (imaginary), whereas their inertial mass equals infinity. Further acceleration will bring us into an entirely different Universe. That means that the Universe is an open system, which fact destroys all present-day cosmological models. Anything is possible in this world. Our reality is magic. Every bit of space contains a potentially limitless number of bits of other, however virtual, universes, as well as an infinite number of particles, which are still virtual for us (as postulated by quantum mechanics). In other words, there exists an infinity of different realities. With all the above in mind, the different levels of entities’ existence, in particular, of Life and Reason, should be taken into consideration. For example, to which extent a live system exists in relation to the inanimate forms of being is very indefinite, as what life is has to be determined by living creatures. An even greater compass of levels of existence can be brought about through interaction – that is the core idea of Godel’s theorem. As a result, the range of forms of existence tends towards infinity – the evolution of matter through super-intelligence will bring us up to God’s heights. A more generalized mathematical model of the physical world, including a universal operator of the co-existence of objects, can be developed based on the above considerations. The bonds between objects become weaker owing to 1) a high speed, 2) acceleration, 3) rotation, 4) strong gravity, 5) strong fields of other kinds, 6) the difference of levels of existence , 7) phase shifts. Yet, there always is an existential optimum. Such mathematical model is to operate certain non-transitive algebras. Relativist ontology assumes that the notion of “temperature” is relative, thus making it possible to ignore the Second Law of Thermodynamics. In its turn, that will allow for phase shifts. A perpetual motion machine of the second type will become a reality. Rotation could presumably be used to increase inertial and decrease gravitational mass, slowing down the time. An experimental research could shed light on the mentioned effects. (shrink)

"Chuang Tzu" means "Master Chuang". If we are to believe traditional accounts (like those in the Records of the Historian , by Ssu-ma Ch'ian), he lived in the fourth century BC, contemporary with Plato and Aristotle. He was from a place called Meng, probably in the state of Sung, where he was "an official in the lacquer garden"; nobody knows what that means. Chuang Chou is also recorded as being a member of the Chi-Hsia academy maintained by the larger (...) and more advanced state of Ch'i, along with many of his most famous philosophical contemporaries, like Mencius and Hui Shih. And that is about it, so far as Chuang Chou goes. (shrink)

In this series of lectures on the painters Hsia Kuei (twelfth-thirteenth centuries), Shen Chou (fifteenth-sixteenth centuries), and Shih-t'ao (seventeenth-eighteenth centuries), Richard Edwards explores the special relationship between the self and landscape in Chinese art. These three painters, each important in his own time and deemed a master by later critics, were all concerned with the subjective in the objective world. In Chinese painting there is no clear desire to separate these two realms; rather, there is a constant, conscious play (...) between the physical reality of the world and the subjective vision of the artist. The artist is continually imitating the world--sometimes more, sometimes less--but he never denies its appearance to the point of total abstraction; nor, in the other extreme, does he claim for the physical world an existence independent of his own involvement. Richard Edwards is Professor Emeritus of East Asian Art and Art History, University of Michigan. (shrink)

The purpose of this article is to identify early and recent Pentecostal studies in the West and to highlight the main difference between them. Today there are more than 250 million Pentecostals in the world, and together with the charismatic movement there are more than 500 million. Having begun to spread in the 20th century, the movement claims to be the fastest growing religious phenomenon in human history. In attempts to interpret the phenomenon of the movement's growth, there have been (...) several gradually emerging approaches: explaining the origin of the movement as supernaturally "coming from heaven"; searching for the origins of Pentecostalism in other Christian movements; presenting the emergence of the movement as the result of social and psychological factors such as poverty, marginalization, and the desire to escape from modern society; and the multicultural approach. The paper analyzes the works of Western historians and theologians of Pentecostalism since the second half of the 20th century. The result shows a turning point between early and late studies, namely that late studies aim to revise the history and include participants in the movement around the world, not just in North America, explore the contribution to the development of the movement of local ministers who have long remained in the shadow of Western missionaries, emphasize the diversity of ideologies and social influences that have shaped the movement. It also highlights three major contemporary areas of research: historical, characterized by studies of Pentecostalism in Asia, Africa, and Latin America; theological, focusing on the development and shaping of theoretical theology as a result of the movement's institutionalization; and religious studies, practiced primarily from the perspective of the sociology of religion. (shrink)

Dans la Chine de la fin du XVIIe siècle, les missionnaires jésuites français ont importé de Paris à Pékin une méthode de recherche scientifique typiquement française et aussi typiquement académique. Ce début prometteur a subi un infléchissement négatif dans le développement ultérieur des ambitions de la mission dans le champ des activités scientifiques del' Ancien Régime. On analyse ici les différences substantielles qui caractérisent la mission scientifique française jésuite à la fin du XVIIe siècle et au siècle suivant. À travers (...) une étude des éditions parisiennes de la production scientifique française jésuite en provenance de Chine, les Observations (1688, 1692, 1729), est expliqué le déclin de la mission scientifique française jésuite par la dissolution de ses liens avec l'Académie des sciences et par ses difficultés à construire et à maintenir une vision collective et une identité de corps dans l'analyse des phénomènes naturels. (shrink)

Around 1716, the French astronomer and academician Joseph-Nicolas Delisle took up a new project: the twinned topics of Chinese chronology and astronomy. Unable to access Chinese sources and not knowing any fellow savants who shared this particular interest, Delisle methodically made extracts and compiled data from the existing European literature. Among Delisle's papers at the Observatoire de Paris still exist the results of this research, including a list of the books he found relevant. This paper develops a close reading of (...) Delisle's notes from this period to stage his journey into a recondite arena of technical and textual analysis, and to examine the scholarly practices and generic conventions through which early modern European savants confronted the Chinese astronomical tradition. (shrink)

Changes between 1977 and 1985 in women's and men's attitudes toward women's familial roles were examined using National Opinion Research Center General Social Survey data. Despite speculation that a backlash against feminism occurred during the late 1970s and early 1980s, and evidence from past studies of a possible slowdown in gender-role attitude change, the data show a significant increase in profeminist views of the wife and mother roles among both women and men. More of this change occurred within cohorts than (...) through cohort succession. With the exception of college-graduate women, whose support for gender equality was high at both periods, the profeminist trend occurred about equally in all sociodemographic subgroups of the population, although even in 1985, men were less feminist in orientation than women. (shrink)

Working memory (WM) is a fundamental cognitive ability to support complex thought, but it is limited in capacity. WM training has shown the potential to make benefit for those in need. Many studies have shown the potential of transcranial direct current stimulation (tDCS) to transiently enhance WM performance by delivering low current to the brain cortex of interest via electrodes on the scalp. TDCS has also been revealed as a promising intervention to augment WM training in a few studies. However, (...) those few tDCS-paired WM training studies focused more on the effect of tDCS on WM enhancement and its transferability after training but paid less attention to the variation of cognitive performance during the training procedure. The current study attempted to explore the effect of tDCS on the variation of performance during WM training in healthy young adults. All the participant received WM training with the load-adaptive verbal N-back task for five days. During the training procedure, active/sham anodal high-definition tDCS (HD-tDCS) was used to stimulate the left dorsolateral prefrontal cortex (DLPFC). To examine the training effect, pre- and post-test were performed respectively one-day before and after the training sessions respectively. At the beginning of each training session, stable-load WM tasks were performed to examine the performance variation during training. Compared to the sham stimulation, higher learning rates of performance metrics during the training procedure were found when WM training was combined with active anodal HD-tDCS. The performance improvements (post-pre) of the active group were also found to be higher than those of sham group and were transferred to a similar untrained WM task. Further analysis revealed that the negative relation between the training improvements and baseline performance. These findings show the potential that tDCS may be leveraged as an intervention to facilitate WM training for those in need of higher WM ability. (shrink)

Denton and Hockx present thirteen essays treating a variety of literary organizations from China's Republican era . Interdisciplinary in approach, the essays are primarily concerned with describing and analyzing the social and cultural complexity of literary groupings and the role of these social formations in literary production of the period.

BackgroundInformed consent forms are intended to facilitate research enrollment decisions. However, the technical language in institutional templates can be unfamiliar and confusing for decision-makers. Standardized language describing financial implications of participation, namely compensation for injury and costs of care associated with participating, can be complex and could be a deterrent for potential participants. This standardized language may also be misleading in the context of comparative effectiveness trials of standard care interventions, in which costs and risk of injury associated with participating (...) may not differ from regular medical care. In addition, the revised U.S. Common Rule contains a new requirement to present key information upfront; the impact of how this requirement is operationalized on comprehension and likelihood of enrollment for a given study is unknown.MethodsTwo online surveys assessed the impact of (1) changes to compensation for injury language (standard vs. tailored language form) and (2) changes to the key information page (using the tailored compensation language form with standard key information vs. modified key information vs. modified key information plus financial information) on both likelihood of enrollment in and understanding of a hypothetical comparative effectiveness trial.ResultsLikelihood of enrolling was not observed to be different between the standard and tailored language forms in Study 1 (73 vs. 75%; p = 0.6); however, the tailored language group had a higher frequency of understanding the compensation for injury process specific to the trial (25 vs. 51%; p < 0.0001). Modifications to the key information sheet in Study 2 did not affect likelihood of enrolling (88 vs. 85 vs. 85%; p = 0.6); however, understanding of randomization differed by form (44 vs. 59 vs. 46%; p = 0.002).ConclusionsThese findings suggest that refining consent forms to clarify key information and tailoring compensation for injury language to the nature of the study, especially in the context of comparative effectiveness trials, may help to improve study comprehension but may not impact enrollment. (shrink)

Collection of published and unpublished 48 works of Śaṅkarācārya.

Ancient work with Sanskrit and Hindi commentaries on Self-realization and Advaita philosophy.

Classical commentary on Brahmasūtra of Bādarāyaṇa, with Malayalam translation.

In this paper, I develop an account of appreciation. I argue that appreciation is an epistemic emotion in which the subject grasps the object in an affective way. The “grasping” and “feeling” components implies that in appreciation, we make sense of the object by having cognitive control over it, are motivated to maintain the valuable epistemic state of understanding, and experience the “aha” or “eureka” moment. This account offers a unified account of the many types of appreciation, including the aesthetic, (...) the moral, and the epistemic. In all these cases, appreciation requires some other first-order emotions as prerequisite. (shrink)

This essay introduces the present special issue on wisdom and moral education, which draws on a conference held in Oxford in 2017. Some of the seven contributions (by Sanderse; Ferkany; and Hatchimonji et al.) make use of the Aristotelian concept of phronesis, or practical wisdom, while others focus more on the wisdom concept as it has developed in contemporary psychology (Huynh and Grossman; Ardelt; and Brocato, Hix and Jayawickreme). One (by Swartwood) straddles the distinction between the two. All the contributions, (...) however, address in different ways practical questions about how wisdom can be evaluated and how it relates to issues of moral development and education. (shrink)

Commentary, with supercommentaries, on Bādarayana's Brahmasūtra, basic aphoristic work of Vedanta philosophy; Advaita viewpoint.

The call to make artificial intelligence (AI) more democratic, or to “democratize AI,” is sometimes framed as a promising response for mitigating algorithmic injustice or making AI more aligned with social justice. However, the notion of “democratizing AI” is elusive, as the phrase has been associated with multiple meanings and practices, and the extent to which it may help mitigate algorithmic injustice is still underexplored. In this paper, based on a socio-technical understanding of algorithmic injustice, I examine three notable notions (...) of democratizing AI and their associated measures—democratizing AI use, democratizing AI development, and democratizing AI governance—regarding their respective prospects and limits in response to algorithmic injustice. My examinations reveal that while some versions of democratizing AI bear the prospect of mitigating the concern of algorithmic injustice, others are somewhat limited and might even function to perpetuate unjust power hierarchies. This analysis thus urges a more fine-grained discussion on how to democratize AI and suggests that closer scrutiny of the power dynamics embedded in the socio-technical structure can help guide such explorations. (shrink)