Search results for 'Civilization, Modern Psychological aspects' (try it on Scholar)

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  1. Stephen Frosh (1991). Identity Crisis: Modernity, Psychoanalysis, and the Self. Routledge.score: 420.0
  2. Stephen DeBerry (1991). The Externalization of Consciousness and the Psychopathology of Everyday Life. Greenwood Press.score: 408.0
  3. Paul Hoggett (1992). Partisans in an Uncertain World: The Psychoanalysis of Engagement. Free Association Books.score: 408.0
  4. Slavoj Žižek (1991). For They Know Not What They Do: Enjoyment as a Political Factor. Verso.score: 408.0
  5. Charles S. Devas (1897). Book Review:Modern Civilization in Some of its Economic Aspects. W. Cunningham. [REVIEW] Ethics 7 (3):381-.score: 243.0
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  6. Robert Samuels (2010). New Media, Cultural Studies, and Critical Theory After Postmodernism: Automodernity From Zizek to Laclau. Palgrave Macmillan.score: 216.0
    This book argues that we have moved into a new cultural period, automodernity, which represents a social, psychological, and technological reaction to postmodernity. In fact, by showing how individual autonomy is now being generated through technological and cultural automation, Samuels posits that we must rethink modernity and postmodernity. Part of this rethinking entails stressing how the progressive political aspects of postmodernism need to be separated from the aesthetic consumption of differences in automoderntiy. Choosing culturally relevant studies of The (...)
     
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  7. Erich Fromm (1981). On Disobedience and Other Essays. Seabury Press.score: 202.0
    Values, psychology, and human existence -- Disobedience as a psychological and moral problem -- The application of humanist psychoanalysis to Marx's theory -- Prophets and priests -- Let man prevail -- Humanist socialism -- The psychological aspects of guaranteed income -- The case for unilateral disarmamament -- The psychological problems of aging.
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  8. Georges Benko & Ulf Strohmayer (eds.) (1997). Space and Social Theory: Interpreting Modernity and Postmodernity. Blackwell Publishers.score: 180.0
    In this book, the world's leading spacial theorists provide new accounts of the central questions and issues in social-spacial theory with critical perspectives ...
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  9. Agnes Heller (1999). A Theory of Modernity. Blackwell Publishers.score: 180.0
    Heller's unique exploration of the traditional works from Hegel, Marx, Weber, Nietzsche, Heidegger, Foucault, and Arendt combined with the wisdom gained from ...
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  10. Harald Kleinschmidt (2005). Perception and Action in Medieval Europe. Boydell Press.score: 175.5
    Perception and action : the genesis of their separation as concepts -- The transformation of perception in the early eleventh century : dance historical records from the village of Kölbigk in East Saxony -- Impacts from the environment : the perception of odour, touch and taste -- Impacts on the environment : the rationality of action -- Aesthetics and ethics : their separation as concepts.
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  11. Timothy Bewes (2002). Reification, or, the Anxiety of Late Capitalism. Verso.score: 171.0
    Yet recent thinkers have expressed deep reservations about the concept and the term has become marginalized in the humanities and social sciences.Eschewing this ...
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  12. Joseph P. Natoli (1998). A Primer to Postmodernity. Blackwell Publishers.score: 171.0
    "Are we living in a postmodern world?" is a question author Joseph Natoli looks at through historical, political, philosophical, and sociological lenses.
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  13. Peter Baofu (1998). After Postmodernity. Nova Science Publishers.score: 171.0
     
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  14. Norman Oliver Brown (1966/1990). Love's Body. University of California Press.score: 171.0
    Originally published in 1966 and now recognized as a classic, Norman O. Brown's meditation on the condition of humanity and its long fall from the grace of a natural, instinctual innocence is available once more for a new generation of readers. Love's Body is a continuation of the explorations begun in Brown's famous Life Against Death . Rounding out the trilogy is Brown's brilliant Apocalypse and/or Metamorphosis.
     
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  15. Mauro Ceruti (2005). Le Due Paci: Cristianesimo E Morte di Dio Nel Mondo Globalizzato. R. Cortina.score: 171.0
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  16. Josep E. Corbí (2012/2011). Morality, Self-Knowledge, and Human Suffering: An Essay on the Loss of Confidence in the World. Routledge.score: 171.0
    Relying upon real life examples of human suffering--including torture, genocide, and warfare--as opposed to thought experiments, Corbi proposes a novel approach to self-knowledge that runs counter to standard Kantian approaches to morality.
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  17. Charles Duell Kean (1947). The Meaning of Existence. London, Harper & Brothers.score: 171.0
     
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  18. William Outhwaite (2006). The Future of Society. Blackwell Pub..score: 171.0
    This important Manifesto argues that we still need a concept of society in order to make sense of the forces which structure our lives. Written by leading social theorist William Outhwaite Asks if the notion of society is relevant in the twenty-first century Goes to the heart of contemporary social and political debate Examines critiques of the concept of society from neoliberals, postmodernists, and globalization theorists.
     
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  19. Deguang Zhang, Zhenqi Yu & Min Cheng (eds.) (2010). "Wen Ming Dui Hua Yu He Xie Shi Jie" Guo Ji Hui Yi Wen Ji. Shi Jie Zhi Shi Chu Ban She.score: 171.0
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  20. E. M. Adams (1975). Philosophy and the Modern Mind: A Philosophical Critique of Modern Western Civilization. University of North Carolina Press.score: 126.0
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  21. Erich Fromm (2010). On Disobedience: Why Freedom Means Saying "No" to Power. Harper Perennial.score: 120.0
    Disobedience as a psychological and moral problem -- Prophets and priests -- Let man prevail -- Humanist socialism.
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  22. Ashis Nandy (1987). Traditions, Tyranny, and Utopias: Essays in the Politics of Awareness. Oxford University Press.score: 117.0
    These six essays present an outsider's view of Western norms of progress, rationality, and maturity, and offer an alternate perspective on oppression in modern times. Well-known psychologist and social theorist Ashis Nandy stresses the importance of considering world views held by the "non-modern" cultures of the Third World in formulating a more humane and less technologically preoccupied vision of progress. Institutionalized oppression is seen as a process which co-opts the physical and psychological worlds of its victims and (...)
     
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  23. Jamake Highwater (1997). The Mythology of Transgression: Homosexuality as Metaphor. Oxford University Press.score: 104.0
    Jamake Highwater is a master storyteller and one of our most visionary writers, hailed as "an eloquent bard, whose words are fire and glory" (Studs Terkel) and "a writer of exceptional vision and power" (Ana"is Nin). Author of more than thirty volumes of nonfiction, fiction, and poetry, Highwater--considered by many to be the intellectual heir of Joseph Campbell--has long been intrigued by how our mythological legacies have served as a foundation of modern civilization. Now, in The Mythology of Transgression, (...)
     
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  24. Christian Lotz (2005). From Nature to Culture? Diogenes and Philosophical Anthropology. Human Studies 28 (1):41 - 56.score: 99.0
    This essay is concerned with the central issue of philosophical anthropology: the relation between nature and culture. Although Rousseau was the first thinker to introduce this topic within the modern discourse of philosophy and the cultural sciences, it has its origin in Diogenes the Cynic, who was a disciple of Socrates. In my essay I (1) historically introduce a few aspects of philosophical anthropology, (2) deal with the nature–culture exchange, as introduced in Kant, then I (3) relate this (...)
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  25. Zhongjiang Wang (2011). Ultimate Concern, Reflection of Civilization, and the Idea of “Man” in Yin Haiguang. Frontiers of Philosophy in China 6 (4):565-584.score: 96.0
    Yin Haiguang’s investigation and pursuit of the idea of “Man” reflect not merely a limited historical or parochial academic interest, but indeed address an ultimate concern of humanity which transcends any spatio-temporal limitations. In criticizing “modern man” for its faceless and non-self-identical figure, Yin Haiguang brings the conditions, purposes and noble values of humanity to light. His work has extraordinary significance for the highest aims of humanity and civilization.
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  26. John L. Hill (1987). The Enlightened Society. Theosophical Pub. House.score: 93.0
     
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  27. Nicholas Maxwell (1994). Towards a New Enlightenment: What the Task of Creating Civilization has to Learn From the Success of Modern Science. In Ronald Barnett (ed.), Academic Community: Discourse or Discord? Jessica Kingsley.score: 90.0
    We face two great probems of learning: learning about the universe and about ourselves as a part of the universe, and learning how to create world civilization. We have solved the first problem, but not the second. We need to learn from our solution to the first problem how to solve the second. That involves getting clear about the nature of the progress-achieving methods of science, generalizing these methods so that they become fruitfully applicable to any problematic endeavour, and then (...)
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  28. L. Scafoglio (2012). Modernity and its Discontents: R.G. Collingwoods Cultural Criticism and Its Problems. Collingwood and British Idealism Studies 17 (2):226-245.score: 90.0
    In this paper I propose a discussion of R.G. Collingwood's cultural criticism, as a critique of the modern world, referring, beyond social and political institutions, to definite aspects of everyday existence, such as trends in aesthetics and technology, and to the form of rationality that disciplines the general attitudes of men. For this type of criticism, modernity becomes problematic as a 'form of life'. I therefore intend to provide a commentary of certain passages of Collingwood's writings, in order (...)
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  29. Anthony J. Cascardi (1992). The Subject of Modernity. Cambridge University Press.score: 88.0
    The question of modernity has provoked a vigorous debate in the work of thinkers from Hegel to Habermas. Our own self-styled postmodern age has seen no end to this debate, which now receives a major and wide-ranging intervention from the theorist and critic Anthony J. Cascardi. Offering an historical account of the origins and transformations of the rational subject or self as it is represented in Descartes, Cervantes, Pascal, Hobbes and the Don Juan myth, he carries his argument across the (...)
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  30. John M. Hobson & Rajiv Malhotra, Rediscovering Indian Civilization: Indian Contributions to the Rise of the Modern West.score: 84.0
    This paper presents a challenge to Eurocentric world history on the grounds that it reifies and exaggerates the role of the West in the creation of modernity, while simultaneously ignoring India's seminal contributions. The groundwork is prepared in the first three sections, which refute the parochial biases of Eurocentrism by revealing India's impressive early developmental record and its place near the center of a nascent global economy. The paper culminates in an approach that places the "dialogue of civilizations" center-stage of (...)
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  31. Nicholas Maxwell (1992). What the Task of Creating Civilization has to Learn From the Success of Modern Science: Towards a New Enlightenment. Reflections on Higher Education 4:47-69.score: 84.0
    Modern scientific, academic inquiry suffers from a serious, wholesale fundamental defect. Though very successful at improving specialized scientific knowledge and technological know-how, it is an intellectual and human disaster when it comes to helping us realize what is of value in life - in particlar, when it comes to helping us create a more enlightened, civilized world.
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  32. Bruce Allsopp (1969). Civilization, the Next Stage: The Importance of Individuals in the Modern World. Newcastle Upon Tyne, Oriel P..score: 84.0
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  33. Mark C. Taylor (2007). After God. University of Chicago Press.score: 81.0
    With fundamentalists dominating the headlines and scientists arguing about the biological and neurological basis of faith, religion is the topic of the day. But religion, Mark C. Taylor shows, is more complicated than either its defenders or critics think and, indeed, is much more influential than any of us realize. Our world, Taylor maintains, is shaped by religion even when it is least obvious. Faith and value, he insists, are unavoidable and inextricably interrelated for believers and nonbelievers alike. Using scientific (...)
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  34. Shimon Malin (2001). Nature Loves to Hide: Quantum Physics and Reality, a Western Perspective. Oxford University Press.score: 81.0
    The strangeness of modern physics has sparked several popular books--such as The Tao of Physics--that explore its affinity with Eastern mysticism. But the founders of quantum mechanics were educated in the classical traditions of Western civilization and Western philosophy. In Nature Loves to Hide, physicist Shimon Malin takes readers on a fascinating tour of quantum theory--one that turns to Western philosophical thought to clarify this strange yet inescapable explanation of reality. Malin translates quantum mechanics into plain English, explaining its (...)
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  35. Murat Ergin (2009). Cultural Encounters in the Social Sciences and Humanities: Western Émigré Scholars in Turkey. History of the Human Sciences 22 (1):105-130.score: 81.0
    Turkish modernization relied on the western social sciences and humanities not only as an abstract and distant model, but also in the form of close encounters and interactions with western refugee scholars. This article examines the activities of western intellectuals and experts who visited Turkey in the early republican era (1923—50), especially focusing on a group of émigré scholars who were employed in Turkey after the university reform of 1933. While European and North American social scientists were drawn to meticulous (...)
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  36. Akop P. Nazaretyan (2005). Western and Russian Traditions of Big History: A Philosophical Insight. [REVIEW] Journal for General Philosophy of Science 36 (1):63 - 80.score: 81.0
    Big History - an integral conception of the past since the Big Bang until today - is a novel subject of cross-disciplinary interest. The concept was construed in the 1980-1990s simultaneously in different countries, after relevant premises had matured in the sciences and humanities. Various versions and traditions of Big History are considered in the article. Particularly, most of the Western authors emphasize the idea of equilibrium, and thus reduce cosmic, biological, and social evolution to the mass-energy processes; the informational (...)
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  37. S. Mancini (2010). Imaginaries of Cultural Diversity and the Permanence of the Religious. Diogenes 56 (4):3-16.score: 81.0
    The author starts by noting a discourse that is widespread but more or less diffuse in the media and certain contemporary political and intellectual quarters, and which has to do with ‘the permanence of the religious’: according to an idea now current, the religious might be resistant to the process of secularization of civil society, because of its psychological and existential implications, or if seen as a universal, irreducible component of human culture. The author analyses the different aspects (...)
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  38. Ryu Susato (2007). The Idea of Chivalry in the Scottish Enlightenment. Hume Studies 33 (1):155-178.score: 81.0
    It is generally assumed that in early modern Britain, chivalry—allegedly typified by the Crusades—was considered a negative or even ridiculous ideology until its rehabilitation by the pre-Romantic movement. However, this paper argues that Hume and other Scottish Enlightenment thinkers had already shown a deep interest in its historical role and influence on modern civilization. That Hume shared a broad interest in chivalry with contemporary philosophers does not undermine the novelty of his thought on this topic. In fact, the (...)
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  39. J. Dunning-Davies (2007). Exploding a Myth: "Conventional Wisdom" or Scientific Truth? Horwood.score: 81.0
    In this book Jeremy Dunning-Davies deals with the influence that "conventional wisdom" has on science, scientific research and development. He sets out to explode' the mythical conception that all scientific topics are open for free discussion and argues that no-one can openly raise questions about relativity, dispute the 'Big Bang' theory, or the existence of black holes, which all seem to be accepted facts of science rather than science fiction. In today's modern climate with "Britain's radioactive refuse heap already (...)
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  40. Jens Zimmermann (2012). Humanism and Religion: A Call for the Renewal of Western Culture. OUP Oxford.score: 81.0
    The question of who 'we' are and what vision of humanity 'we' assume in Western culture lies at the heart of hotly debated questions on the role of religion in education, politics, and culture in general. The need for recovering a greater purpose for social practices is indicated, for example, by the rapidly increasing number of publications on the demise of higher education, lamenting the fragmentation of knowledge and university culture's surrender to market-driven pragmatism. The West's cultural rootlessness and lack (...)
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  41. G. Varouxakis (1999). Guizot's Historical Works and J.S. Mill's Reception of Tocqueville. History of Political Thought 20 (2):292-312.score: 81.0
    In this article the relevance to the development of John Stuart Mill's political thought of his reading of Fran?ois Guizot's early historical works is examined jointly with some aspects of Tocqueville's imputed influence on the British thinker. Some ideas that are claimed here to have been Mill's intellectual debts to Guizot, have been habitually associated with Tocqueville's influence on Mill. In the first place it is argued that one of Mill�s most cherished ideas, what he called �the principle of (...)
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  42. Philip Wexler (2010). Mystical Jewish Sociology. Journal for the Study of Religions and Ideologies 6 (18):206-217.score: 81.0
    The paper begins by engaging Mircea Eliade’s undervaluation of the importance of classical sociology of religion, namely, Durkheim and Weber, and goes on to show how much they share with him, particularly with regard to a critique of modern European civilization, and of the foundational importance of religion in society. This “other”, non-positivist, non-reductionist face of Durkheim and Weber is elaborated by showing their religious, even “primordial” approaches to the religious bases of society and culture. Eliade’s criticism of sociology (...)
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  43. Jaroslav Krejčí (2000). Great Revolutions of the 20th Century in a Civilizational Perspective. Thesis Eleven 62 (1):71-90.score: 81.0
    The great revolutions of modern times have been analysed from various angles, but their civilizational aspects and contexts have on the whole been neglected. More specifically, the major 20th-century revolutions can be seen as particularly important cases of intercivilizational encounters. They represent different responses to the ascendant and challenging civilization of the West. The Western civilizational trajectory (or set of trajectories), based on a shift from fideism to empiricism and on multiple social dynamics fuelled by this cultural reorientation (...)
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  44. Philip J. Davis (1986/2005). Descartes' Dream: The World According to Mathematics. Dover Publications.score: 81.0
    Philosopher Rene Descartes visualized a world unified by mathematics, in which all intellectual issues could be resolved rationally by local computation. This series of provocative essays takes a modern look at the seventeenth-century thinker’s dream, examining the physical and intellectual influences of mathematics on society, particularly in light of technological advances. They survey the conditions that elicit the application of mathematic principles; the effectiveness of these applications; and how applied mathematics constrain lives and transform perceptions of reality. Highly suitable (...)
     
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  45. Paul Filmer (1999). Embodiment and Civility in Early Modernity: Aspects of Relations Between Dance, the Body and Sociocultural Change. Body and Society 5 (1):1-16.score: 81.0
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  46. Igor I. Kondrashin (2008). The Motion in Quality as The Scientific Alternative to Ideas of Creationism. Proceedings of the Xxii World Congress of Philosophy 17:97-106.score: 81.0
    Rethinking “philosophy” to-day, it is necessary to think first of all about ontological foundations of the modern scientific universe description and rethink them on the ground of modern scientific knowledge, because until now there is no any precise scientific conception of the structure of the universe, of reasons and movingforces of its permanent evolution. All of it create basis to propose various unscientific ideas of creationism. Until now most of philosophers associate the motion of Matter on the whole (...)
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  47. Georg Simmel (1968). The Conflict in Modern Culture. New York, Teachers College Press.score: 81.0
    Georg Simmel: an introduction by K. P. Etzkorn.--The conflict in modern culture.--On the concept and tragedy of culture.--A chapter in the philosophy of value.--Sociological aesthetics.--On aesthetic quantities.--On the third dimension in art.--The dramatic actor and reality.--Psychological and ethnological studies on music.
     
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  48. Nathaniel Wolloch (2013). Adam Smith's Economic and Ethical Consideration of Animals. History of the Human Sciences 26 (3):52-67.score: 81.0
    This article examines Adam Smith’s views on animals, centering on the singularity of his economic perspective in the context of the general early ethical debate about animals. Particular emphasis is placed on his discussions of animals as property. The article highlights the tension between Smith’s moral sensitivity to animal suffering on the one hand, and his emphasis on the constitutive role that the utilization of animals played in the progress of civilization on the other. This tension is depicted as a (...)
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  49. Owen Wright (ed.) (2011). On Music: An Arabic Critical Edition and English Translation of Epistle 5. OUP in association with the Institute of Ismaili Studies/Institute of Ismaili Studies.score: 81.0
    The Ikhwan al-Safa' (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa' (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...)
     
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  50. Carla Mazzio & Douglas Trevor (eds.) (2000). Historicism, Psychoanalysis, and Early Modern Culture. Routledge.score: 78.0
    Did people in early modern Europe have a concept of an inner self? Carla Mazzio and Douglas Trevor have brought together an outstanding group of literary, cultural, and history scholars to answer this intriguing question. Through a synthesis of historicism and psychoanalytic criticism, the contributors explore the complicated, nuanced, and often surprising union of history and subjectivity in Europe centuries before psychoanalytic theory. Addressing such topics as "fetishes and Renaissances," "the cartographic unconscious," and "the topographic imaginary," these essays move (...)
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