The purpose of this study was to present an analysis of the belief systems of the worldviews behind the religions of Christianity and African Traditional Religion with a view toward aiding the Christian church in African help its converts from African Traditional Religion to hold a biblical worldview in the areas where the biblical and traditional African worldviews conflict. The two worldviews were analyzed, and compared using the philosophical elements of a worldview and the religious dimensions of how a worldview is lived out in culture. Genesis 1-11 of the Christian Bible was used as the basis for the biblical or Christian worldview. The Christian believes that the Bible is God's inspired word to mankind and that what is recorded in Genesis 1-11 gives God's answers to the basic philosophical questions that make up a worldview. Therefore, Christian philosophy and the Christian worldview are postulated on God's special revelation as recorded in the Bible. The African worldview is based upon the sayings and traditions of the elders as received from the ancestors. The traditional African believes in the trustworthiness of the ancestors as strongly as the Christian believes in the trustworthiness of the Bible. When an African converts from African Traditional Religion to Christianity he encounters a conflict of beliefs in certain philosophical elements of his worldview. Upon the conviction that beliefs determine practice, unless the African convert to Christianity changes his beliefs he will not change his practice, and syncretism will be the result. After analyzing the two worldviews, the areas of conflict in beliefs were presented with recommendations for bringing the African Christian's worldview beliefs into conformity with the Christian worldview. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

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1 Michal Vázal: The Confucian Ideal of Harmonious Community according to the Norms of the Wu Lineage from Mingzhou Abstract Abstract: This paper aims to characterize the structure and values produced by rituals in a kinship community, and how these characteristics subsequently helped to shape a harmoniously working community and its ideological relationship with the state in terms of local governance. The rituals in question are partially confined in time and place, as they are observed on one particular community, and are examined only in the extent of the primary source named "The Norms and Rituals of the Wu Lineage of Mingzhou" (Mingzhou Wu Shi Jiadian) - a ritual manual authored mainly by Wu Di (died 1736) from the village of Mingzhou, which belonged to the Huizhou prefecture (the south of the present day Anhui province). On the other hand, this text is largely based on Zhu Xi's "Family Rituals" (Jiali) which were viewed across the country as the ritual standard. The most essential rituals used to govern the lineage were coming of age ritual, wedding rituals, funeral rituals and sacrifices to ancestors. A unifying principle behind the structure and values these rituals created was seniority. The lineage structure was created mainly by the system in which the branches of firstborn sons were superiors to...

Ziel: Gewinnung neuer Erkenntnisse auf dem Gebiet der Glucocorticoidforschung. Die Arbeit gliedert sich in zwei Teile: 1. Klinische Studie zu Wirkungen und Nebenwirkungen einer niedrig bis mittelhoch dosierten Methylprednisolon(MP)-Therapie bei Patienten mit entzündlich-rheumatischen Erkrankungen. 2. Durchflusszytometrische Untersuchungen mit humanen PBMC mit dem Ziel, membranständige Glucocorticoidrezeptoren (mGCR) nachzuweisen. Methodik: 1. In einer klinischen Studie wurden zwei Patientengruppen mit jeweils 20 Patienten miteinander verglichen. Alle Patienten hatten entzündlich-rheumatische Erkrankungen und bekamen eine MP-Therapie über mindestens ein Jahr. Die Dosierungen in der ersten Gruppen entsprachen einer low-dose GC-Therapie, die Patienten in der zweiten Gruppe bekamen eine medium-dose GC-Therapie. Erwünschte, unerwünschte Wirkungen sowie die Lebensqualität der Patienten wurden erhoben. 2. Humane PBMC wurden durchflusszytometrisch untersucht. Es wurden konventionelle Färbemethoden sowie eine hoch-sensitive Liposomenfärbung zur Detektion spezifischer membranständiger Antigene angewandt. Ergebnisse: 1. In den meisten Fällen waren die relativ niedrigen Dosierungen von MP geeignet, die Krankheitsaktivität der entzündlich-rheumatischen Erkrankung wirksam zu kontrollieren. Einzelne Exazerbationen waren allerdings zu verzeichnen. Bei den meisten unerwünschten Wirkungen zeigten sich keine Unterschiede zwischen den Dosisgruppen. Osteoporosetypische Rückenschmerzen traten signifikant höher in der oberen Dosisgruppe auf (p=0,04), bei dem erhöhten Augeninnendruck zeigte sich eine Tendenz (p=0,1). Häufige Nebenwirkungen auch bei niedrigen Dosierungen waren: Unterblutungen der Haut und Pergamenthaut (76,2 % bzw. 73,8 % aller Patienten) bzw. eine Cushing-Symptomatik (61,9 % aller Patienten). 2. Mit der Liposomen-Färbetechnik ließen sich erstmals mGCR auf humanen PBMC systematisch nachweisen. Bis zu 5 % der B-Lymphozyten und bis zu 7 % der Monozyten exprimierten mGCR bei Gesunden. Stimulationen des Immunsystems durch Impfungen oder eine aktive rheumatoide Arthritis führten zu einer deutlichen Erhöhung des Anteils mGCR-positiver Monozyten auf über 20 %. Schlussfolgerungen: 1. Niedrig bis mittelhoch dosierte Therapien mit MP können effektiv die Aktivität von entzündlich-rheumatischen Erkrankungen kontrollieren. Die unerwünschten Effekte sind vermutlich dosisabhängig, für die meisten ist jedoch nicht relevant, ob mit einer low-dose oder einer medium-dose Therapie behandelt wird. 2. mGCR werden auf humanen PBMC unter physiologischen Bedingungen exprimiert. Unter bestimmten immunologischen Bedingungen werden sie hochreguliert. Herkunft und Funktion der Rezeptoren müssen noch genauer geklärt werden. / Purpose: Gaining new knowledge in glucocorticoid research. The dissertation consists of two parts: 1. Clinical study on effects and side-effects of a low-dose / medium-dose therapy with methylprednisolone (MP) in patients with inflammatory rheumatic diseases. 2. Flowcytometric investigation of human PBMC in order to detect membrane-bound glucocorticoid-receptors (mGCR). Methods: 1. In a clinical study two groups of patients - 20 patients each - were compared. All patients had inflammatory rheumatic diseases and recieved MP-therapy for at least one year. The first group recieved a low-dose GC-therapy, the second group a medium-dose GC-therapy. 2. Human PBMC were examined. We used conventional and high-sensitive liposome staining technique for the detection of specific membrane-bound antigens. Results: 1. In most cases rather low dosages of MP were able to control the disease activitiy of inflammatory rheumatic diseaeses. However, we observed disease exacerbation in some cases. Most side-effects showed the same characteristics in both groups. There was a significant higher appearance of typical osteoporotic back pain in the higher dosage group (p=0,04) and a tendency to higher intraophtalmic pressure in this group (p=0,1). Common side effects with even low dosages were: skin hematoma and thin skin (76,2 % and 73,8 % respective) and a Cushing-Syndrome (61,9 % of all patients). 2. With the liposome staining technique we showed for the first time systematically mGCR on human PBMC. Up to 5 % of B-lymphocytes and 7 % of monocytes presented mGCR in healthy blood donors. Stimulation of the immunological system by vaccination or in case of an active rheumatoid arthritis led to a marked increase of mGCR-positive monocytes to more than 20 %. Conclusions: 1. Low-dose and medium-dose methylprednisolone therapy can effectivly control the activity of inflammatory rheumatic diseases. The side effects are probably dose-dependent. However, for most side effects it doesn''t matter if patients are treated with a low-dose or a medium-dose therapy. 2. mGCR are expressed on human PBMC under physiological conditions and are up-regulated under certain immunological conditions. The function of these receptors has to be examined more profoundly.

Made available in DSpace on 2016-04-27T16:57:18Z (GMT). No. of bitstreams: 1 ALEX SANDRO MARQUES.pdf: 7139616 bytes, checksum: f96912783b8a80ca4b7918ade2f51542 (MD5) Previous issue date: 2005-11-04 / The purpose of our search, to verify how mathematics was organized at junior high school in 1950 s, it s located between two fundamental moments in brazilian mathematics education history: the born of mathematics as a subject, in 1929, and the advent of Modern Mathematics Movement (MMM), in the beginning of 1960 s decade. Inicially, to analyse this question, we worked out on a synthesis about the educational reforms Francisco Campos and Gustavo Capanema, that are responsable for the criation of mathematics as a subject and junior high school, respectivily. After that, based on the new educational legislation, the Ministry Edict of 1951 we verified the estabilishment of Minimum Programs to be carried out obrigatorily, motivating a worry about the possibility of that among the teachers. On this context, we analysed the Annals of the 1st National Congress of Mathematics Teaching in High School, that happened in Salvador in 1955, witch counted on the participation of the teacher and author of the school books Osvaldo Sangiorgi, one of the protagonists of MMM in Brazil, and we verified that the discussion epicenter wasn t around the programs but had been dislocated to the quastion of weekly number of this subject classes. With the purpouse to get traces of the school daily we analysed the collection of the most representative brazilian school books of pre-modern times, that authorized us to certificate the subject estability on this decade. That way, we conclued that the pre-modern times didn t represent an ideal setting for a revolution on this subject; on the contrary, were years of agreement among the teachers about the methods and contents to be taught, were years of estability / O objeto de nosso trabalho, a verificação de como estava organizada a matemática escolar do ginásio nos anos 1950, está situada entre dois momentos fundamentais da história da educação matemática brasileira: o nascimento da disciplina matemática, em 1929, e o advento do Movimento da Matemática Moderna (MMM), no início do decênio de 1960. Inicialmente, para análise desta questão, elaboramos uma síntese sobre as reformas educacionais Francisco Campos e Gustavo Capanema, responsáveis pela criação da disciplina matemática e do ginásio, respectivamente. Em seguida, partindo da nova legislação educacional, a Portaria Ministerial de 1951, verificamos o estabelecimento de Programas Mínimos a serem cumpridos obrigatoriamente, motivando uma preocupação entre os professores em relação à viabilidade de tal medida. Nesse contexto, analisamos os Anais do I Congresso Nacional de Ensino da Matemática no Curso Secundário realizado em Salvador no ano de 1955, que contou com a participação do professor e autor de livros didáticos Osvaldo Sangiorgi, um dos protagonistas do MMM no Brasil, e verificamos que o epicentro das discussões não estava em torno dos programas e havia se deslocado para a questão do número de aulas semanais para a disciplina matemática. Com a finalidade de obter indícios do cotidiano escolar analisamos as coleções de livros didáticos brasileiros mais representativas dos tempos pré-modernos, o que nos autorizou atestar sobre a estabilidade da disciplina nessa década. Assim, concluímos que os tempos pré-modernos não representavam um cenário ideal para uma revolução na disciplina; pelo contrário, foram anos de consenso entre os professores sobre métodos e conteúdos a serem ministrados, foram anos de estabilidade

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「易經」是中國哲學中重要的經典。「易經」的內容蘊含豐富的智慧，後代多位學者也用畢生的心血去研究。宋代程頤與朱熹更是透過對「易經」的詮解，發揮了自己的想法。本論文希望透過研究程頤與朱熹兩人註解「易經」之異同，瞭解二人對於天人關係的看法，並且從中創造出新的見解。論文規劃總共九章，包括了第一章緒論和最後一章的結語。 第一章緒論主要說明研究動機與目的，前人研究成果，以及文獻探討、學者專著介紹。第二章「理學易中的天人一本論」則說明程朱的時代背景、師承關係。程頤和朱熹的理學可能直接來自於張載與邵雍的啟發，以及「誠」的繼承。第三章及第四章分別討論「伊川的理學及易學」以及「朱熹的理學及易學」，說明二人之理學及易學重點與重要的概念。伊川由理氣區別「形而上」和「形而下」兩個概念，這兩個概念是出自於《易傳》＜繫辭上＞：「形而上謂之道，形而下謂之器」。朱熹主要是由「理」與「氣」的關係說明，在程朱思想體系中，「理」乃是「道」，是形而上的；「器」是「形而下」各別具體的事物。第五章「易學脈絡下的天道觀」主要探討《易》的本體論天道觀、宇宙論。並從自然化的「天」有其規律，而瞭解其中之「理」，從「天」到「天理」，從「天理」到「理一分殊」(universality and particularity)。第六章「宋代理學與易學交錯脈絡下的朱熹仁說」主要探討外在的「理」Li，落實到「人」的身上，從易傳的「生生之德」(The Moral of Creative Creativity)到程朱的「仁者天地生物之心」(Benevolence is the Heart of the Heaven and the Earth to Produce)、「格物致知」(“The extension of knowledge through the investigation of things”, and “the attentiveness of the mind”)。程頤的工夫論是透過「涵養需用敬，進學在致知」(In cultivation one needs attentiveness；in the advancement of learning, one needs the extension of knowledge.)的方法，按照程朱學派的看法，「格物」是為了從有形之物中體認超越的「理」。由「格物」以「窮理」達到天人關係之廣大悉備之和諧（All-comprehensive Harmony）。第七章、第八章則從多元的觀點，將程朱易之天人關係以現代的方式詮釋，第七章探討程朱在「人生哲學」的異同，包括個人的修身、內聖以及家庭等層面。第八章討論程朱易在社會群體上的異同。包含政治層面、經濟層面以及教育層面等，以及第九章的結論。 / Among all Chinese philosophical works, I-Ching is one of the most important classics. It is not only abundant in wisdom, but has also inspired many scholars to devote their lives to researching into it. Two of such scholars are Ch’eng Yi and Zhu Xi in the Sung Dynasty, who based their theories on and developed their philosophical thoughts by a thorough interpretation of I-Ching. This dissertation intends to create a new insight into I-Ching by first exploring the similarities and differences between Ch’eng Yi ’s and Zhu Xi’s interpretations of I-Ching, and then delving into the two scholars’ comprehension of the relationship between the cosmos and humanity. This dissertation is divided into nine chapters, including the introduction and the conclusion. The first chapter, The Introduction, elucidates the motivation and purpose of this research, examines the research results of the antecedent scholars, explores related literatures, and provides an introduction of some predominant scholars as well as their works. Chapter Two, Haven amd men in union of I-ching of New-Confucianism, illuminates the background of Ch’eng and Zhu’s era as well as their mentor-follower relationship.The immediate stimulus for Ch’eng Yi and Zhu Xi, however, seems to be the thought of Chang Tasi and Shao Yung. To discuss Sence of truthfulness(誠). Chapter Three and Four respectively elaborate on ” Ch’eng Yi I-CHING exegesis and the formation of Neo-Confucianism” and ” Zhu Xi I-CHING exegesis and the formation of Neo-Confucianism,” illustrating the two scholars’ dominant ideas and important concepts on Neo-Confucianism and Book of Changes. Ch’eng Yi distinguishes between what is “within shapes” and what is “above shapes”. The origin of these two terms is traceable to “Appendix III ” of the Book of Changes: “ What is above shapes is called the Tao；what is within shapes us calledthe implements.” Zhu Xi maintained that all things are brought into being by the union of two universal aspects of reality: Chi（氣）, sometimes translated as vital (or physical, material) force; and Li(理), sometimes translated as rational principle (or law).In the system of Ch’eng Yi and Zhu Xi, this distinction corresponds to that between the abstract and concreat in Western philosophy. The Li and Tao which is “above shapes,” or, as we say, abstract；while the “implements,” by which Ch’eng Yi and Zhu Xi mean particular things, are “within shapes,” or, as we would say, concrete. Chapter Five, TianTao (Inner Roots of ordering the world ) of I-ching, mainly expounds I-Ching’s Ontology and Cosmology, with a purpose of attaining a comprehension of Li through realizing the regularity of natural, and then moves further to understand T’ien Li（the natural law）from T’ien (heaven)，and universality and particularity from T’ien Li（the natural law）. Chapter Six, Song Dynasty I-Ching exegesis of Jen(humanity) of Ch’eng- Zhu school of Neo-Confucianism, mainly explicates the way people put the theory of “Li” into practice, mainly through a comprehensive understanding of the following concepts: The Moral of Creative Creativity, Ch’eng and Zhu’s philosophy of “Benevolence Is the heart of the Heaven and the Earth to Produce,” and “The extension of knowledge through the investigation of things”, and “the attentiveness of the mind”. Ch’eng Yi ‘s method of spiritual cultivation is expressed in his famous statement : “In cultivation one needs attentiveness；in the advancement of learning, one needs the extension of knowledge. ” According to the Ch’eng –Zhu school, the purpose of the “investigation of things” is to extend our knowledge of the eternal Li. Li are abstract and things are concrete. We investigate the abstract through the concrete. What we as a result come to see lies both within the eternal world and within our own nature. The more we know Li, the more our nature, ordinarily concealed by our physical endowment, become visible to us to All-comprehensive Harmony. Both Chapter Seven and Eight interpret Ch’eng’s and Zhu’s concepts of the relationship between the cosmos and humanity from modern and multiple perspectives. To be more specific, Chapter Seven elucidates the similarities and differences between the above-mentioned two scholars’ “philosophy of life,” including their speculation on a person’s self-discipline, inner sage and the aspects of family. Being sage inside and being kingly outside " is the centralized embodiment of the confucian ideal personality . its " connotation consists of high perfection of individual inner morality and achievements of administering the state well and ensuring national security as a result.Chapter Eight, on the other hand, discusses the two scholars’ similar and different arguments on communities, inclusive of political, economical and educational aspects. Lastly, Chapter Nine, the final chapter of this dissertation, offers a conclusion to this dissertation.

Décrivant l'ascension sociale d'un groupe de chevaliers valant par leur seule compétence, le "Poème du Cid" proclame le modèle d'une seigneurie personnelle destinée à corriger les effets néfastes d'un régime fondé essentiellement sur la 'nature'. Vouée à servir, quant à elle, les aspirations centralisatrices de la couronne, l'historiographie alphonsine tente d'imposer le modèle d'un ordre royal. Deux discours, donc, différents tant dans leur forme que dans les valeurs qu'ils véhiculent. Et pourtant, le "Poème du Cid" constitue l'essentiel du matériau narratif de l'"Histoire d'Espagne" pour l'histoire de Rodrigue Diaz et d'Alphonse VI. Quels furent, dans ces conditions, les procédés de transfert du discours épique au discours historiographique? Une étude minutieuse des similitudes que présentent les différentes versions de l'"Histoire d'Espagne" ("Chronique de vingt rois", "Version sancienne", "Chronique de Castille") permet de dégager les deux critères de sélection de l'information narrative: sa vraisemblance et sa fonctionnalité. Quatre opérations traduisent les mécanismes d'intégration de la geste à l'histoire: la segmentation, l'uniformisation, l'abréviation et surtout l'amplification. Sur ces remaniements repose l'essentiel du propos monarchique: réaliser la centralisation juridique et valoriser l'acte exemplaire de dépendance du sujet face au seigneur naturel. L'analyse des écarts entre les textes nous informe, à un autre niveau, de l'évolution du discours historiographique lui-même. Si le propos de l'historiographie reste inchangé, en revanche, la voix des destinateurs du récit s'exprime de façon plus personnelle. Ainsi, le texte accorde une large place à la noblesse chevaleresque, ces hommes désireux de gravir la hiérarchie des états en entrant au service du roi et qui, dans le dernier tiers du XIVe siècle, formeront les grandes Maisons Trastamare.

第一章：諸論 一、樂府源流二、研究動機三、各章順序四、各節要旨 第二章張籍及其樂府詩 第一節：張籍小傳第二節：張籍樂府詩的命題第三節：張籍樂府詩的內容分析一、 暴露戰爭罪惡的樂府詩二、諷諭社會問題的樂府詩１．諷諭重稅２．諷諭徭役３． 諷諭官吏４．諷諭仙思三、代婦女訴怨的樂府詩第四節：張籍樂府詩的形式一、句 式二、平仄三、用韻四、語法第五節：張籍樂府詩的表現技巧一、比興二、設問三 、比擬四、警句五、結構第六節：小跋 第三章：王建及其樂府詩 第一節：王建小傳第二節：王建樂府詩的命題第三節：王建樂府詩的內容分析一、 厭惡戰爭的樂府詩二、諷諭社會的樂府詩三、議論生死的樂府詩四、為宮女訴怨的 宮詞樂府詩第四節：王建樂府詩的形式一、句式二、古體與近體絕句第五節：王建 樂府詩的表現技巧一、鑲嵌二、疊句三、疊字四、結構第六節：小跋 第四章：白居易及其樂府詩 第一節：白居易小傳第二節：白居易樂府詩的命題第三節：白居易樂府詩的內容分 析一、長恨砍與琵琶行二、體恤民困的樂府詩三、褒美節烈的樂府詩第四節：白居 易樂府詩的形式一、句式二、用韻三、對仗四、語法第五節：白居易樂府詩的表現 技巧一、諷諭二、疊句三、用典四、結構第六節：小跋 第五章：元稹及其樂詩的命題 第一節：元稹小傳第二節：元稹樂府詩的命題第三節：元稹樂府詩的內容分析一、 諷女禍亂國的樂府詩二、設苛徵厭戰的樂府詩三、諷仕途艱險樂的樂府詩第四節： 元稹樂府詩的形式一、句式二、對仗、三、語法第五節：元稹樂府詩的表現技巧一、 比興 二、諷諭三、結構第六節：小跋 第六章：劉禹錫及其樂府詩第一節：劉禹錫小傳第二節：劉禹錫樂府詩的命題第三節 ：劉禹錫樂府詩的內容分析一、寫巴蜀民歌的竹枝樂府詩二、歌武陸土俗呡風的樂府 詩三、感喟懷古的樂府詩第四節：劉禹錫樂府詩的形式一、句式二、詩體與內容的關 係第五節：劉禹錫樂府詩的表現技巧一、摹狀二、比擬三、結構第六節：小跋 第七章：韓愈及其樂府詩 第一節：韓愈小傳第二節：韓愈樂府詩的命題第三節：韓愈樂府詩的內容分析一、鬱 鬱不得行其志的樂府詩二、諷權奸亂政的樂府詩三、厭惡是非混淆的樂府詩第四節： 韓愈樂府詩的形式一、句式二、平仄三、用韻第五節：韓愈樂府詩的表現技巧一、怪 字與怪詞二、感喟句三、語助詞四、結構第六節：小跋 第八八章：孟郊及其樂府詩 第一節：孟郊小傳第二節：孟郊樂府詩的命題第三節：孟郊樂府詩的內容分析一、北 貧困無助的樂府詩二、設苛徵虐民的樂府詩三、諷征戍不休的欒府詩第四節：孟郊樂 府詩的形式一、句式二、平仄三、對仗第五節、孟郊樂府詩的表現技巧一、感嘆二、 比興三、結構第六節：小跋 第九章：李賀及其樂府詩 第一節：李賀小傳第二節：李賀樂府詩的命題第三節：李賀樂府詩的內容分析一、懷 才不遇的樂府詩二、感喟人生短促的樂府詩三、多病苦吟的樂府詩四、對歷史人事追 懷的樂府詩五、對鬼狐神仙遐思樂的樂府詩第四節：李賀樂府詩的形式一、句式二、 雜言體的用韻三、古體詩的對仗第五節：李賀樂府詩的表現技巧一、用字二、奇句三 、結構第六節：小跋 第十章：結論 一、中唐樂府是否入樂二、樂府詩集古題與新題歸類的矛盾三、無法確認的－－疑似 樂府詩四、中唐樂府詩人多喜新題樂府五、樂府與變文詩歌有關聯六、樂府詩衰微與 詞的興起七、中唐樂府詩的影響附：參考書目 /

The purpose of this study was to present an analysis of the belief systems of the worldviews behind the religions of Christianity and African Traditional Religion with a view toward aiding the Christian church in African help its converts from African Traditional Religion to hold a biblical worldview in the areas where the biblical and traditional African worldviews conflict. The two worldviews were analyzed, and compared using the philosophical elements of a worldview and the religious dimensions of how a worldview is lived out in culture. Genesis 1-11 of the Christian Bible was used as the basis for the biblical or Christian worldview. The Christian believes that the Bible is God's inspired word to mankind and that what is recorded in Genesis 1-11 gives God's answers to the basic philosophical questions that make up a worldview. Therefore, Christian philosophy and the Christian worldview are postulated on God's special revelation as recorded in the Bible. The African worldview is based upon the sayings and traditions of the elders as received from the ancestors. The traditional African believes in the trustworthiness of the ancestors as strongly as the Christian believes in the trustworthiness of the Bible. When an African converts from African Traditional Religion to Christianity he encounters a conflict of beliefs in certain philosophical elements of his worldview. Upon the conviction that beliefs determine practice, unless the African convert to Christianity changes his beliefs he will not change his practice, and syncretism will be the result. After analyzing the two worldviews, the areas of conflict in beliefs were presented with recommendations for bringing the African Christian's worldview beliefs into conformity with the Christian worldview. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)