Search results for 'John-Paul Legerski' (try it on Scholar)

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  1. Pope John Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.score: 540.0
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  2. John Paul (2008). Address of John Paul II to the Fiftieth General Assembly of the United Nations Organization. Dialogue and Universalism 18 (4/6):189-199.score: 540.0
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  3. John Paul (ed.) (1999/1998). Encyclical Letter, Fides Et Ratio, of the Supreme Pontiff John Paul Ii: To the Bishops of the Catholic Church on the Relationship Between Faith and Reason. United States Catholic Conference.score: 540.0
    Introduction: "Know yourself" -- The revelation of God's wisdom -- Credo ut intellegam -- Intellego ut credam -- The relationship between faith and reason -- The interventions of the Magisterium in philosophical matters -- The interaction between philosophy and theology -- Current requirements and tasks -- Conclusion.
     
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  4. John Paul (ed.) (1999). Message of His Holiness Pope John Paul Ii for the Celebration of the World Day of Peace, January 1, 1999. United States Catholic Conference.score: 540.0
     
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  5. I. I. Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.score: 450.0
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  6. I. I. Paul (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.score: 450.0
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  7. J. Neville Birdsall, B. Goodall & St Paul (1982). The Homilies of St John Chrysostom on the Letters of St Paul to Titus and Philemon: Prolegomena to an Edition. Journal of Hellenic Studies 102:297.score: 390.0
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  8. Sarah L. Bunnell & John-Paul Legerski (2011). The Risks, Benefits, and Ethics of Trauma-Focused Research Participation. Ethics and Behavior 20 (6):429-442.score: 290.0
    With the rising interest in the field of trauma research, many Institutional Review Boards, policymakers, parents, and others grapple with the impact of trauma-research participation on research participants' well-being. Do individuals who participate in trauma-focused research risk experiencing lasting negative effects from participation? What are the potential benefits that may be gleaned from participation in this work? How can trauma research studies be designed ethically, minimizing the risk to participants? The following review seeks to answer these questions. This review indicates (...)
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  9. John Paul (1979). The Acting Person. D. Reidel Pub. Co..score: 260.0
    Originally entitled Osoba i Czyn and published in Poland in 1969, TheActing Person is the official English translation and has been thoroughly edited and revised with the collaboration of the author. The book stresses that Man must ceaselessly unravel his mysteries and strive for a new and more mature expression of his nature. The author sees this expression as an emphasis on the significance of the individual living in community and on the person in the process of performing an action. (...)
     
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  10. John Collins, Ned Hall & L. A. Paul (2004). Counterfactuals and Causation: History, Problems, and Prospects. In John Collins, Ned Hall & Laurie Paul (eds.), Causation and Counterfactuals. The Mit Press. 1--57.score: 120.0
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  11. Joseph D. John (2007). Experience as Medium: John Dewey and a Traditional Japanese Aesthetic. Journal of Speculative Philosophy 21 (2):83 - 90.score: 120.0
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  12. Diane B. Paul & Benjamin Day (2008). John Stuart Mill, Innate Differences, and the Regulation of Reproduction. Studies in History and Philosophy of Science Part C 39 (2):222-231.score: 120.0
  13. John Paul (1997). The Lublin Lectures. P. Lang.score: 120.0
     
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  14. S. Prakash Sethi & Paul Steidlmeier (1993). Religions's Moral Compass and a Just Economic Order: Reflections on Pope John Paul II's Encyclicalcentesimus Annus. Journal of Business Ethics 12 (12):901 - 917.score: 59.0
    The purpose of Pope John Paul''s encyclicalCentesimus Annus (CA) is to propound the foundations of a just economic order and to sketch its essential characteristics. As such he essentially provides an orientation or moral compass for the political economy rather than a precise road map. This article first reviews the principal components of CA and then analyzes and evaluates its central contentions on both cultural and economic grounds.
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  15. John J. Conley & Joseph W. Koterski (eds.) (1999). Prophecy and Diplomacy: The Moral Doctrine of John Paul Ii: A Jesuit Symposium. Fordham University Press.score: 59.0
    Stemming from two conferences, held in 1994, and 1996, Prophecy and Diplomacy: The Moral Doctrine of John Paul II explores the general orientations and the specific applications of the moral teaching of Pope John Paul II. The first part of the book places the Pope's moral theory within a broader theological framework, attempting to identify the overarching philosophical and theological attitudes that shape the Pope's fundamental moral perspective. In part two, the work studies the Pope's teaching in the areas of (...)
     
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  16. John Fitzgerald (2007). Christian Friendship: John, Paul, and the Philippians. Interpretation 61 (3):284-296.score: 57.0
    Both John and Paul ground friendship in love, yet their conceptions differ in important ways. This article provides a brief discussion and comparison of their two understandings and concludes with a treatment of Paul's use of friendship language in Philippians.
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  17. D. S. Jeffreys (2001). Euthanasia and John Paul II's "Silent Language of Profound Sharing of Affection:" Why Christians Should Care About Peter Singer. Christian Bioethics 7 (3):359-378.score: 56.0
    Peter Singer's recent appointment to Princeton University created considerable controversy, most of it focused on his proposal for active euthanasia of disabled infants. Singer articulates utilitarian ideas that often appear in public discussions of euthanasia. Drawing on Pope John Paul II's work on ethics and suffering, I argue that Singer's utilitarian theory of value is impoverished. After introducing the Pope's ethic based on the imago dei, I discuss love as self-gift. I show how this concept supports a theory of value (...)
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  18. Elizabeth Salas (2010). Person and Gift According to Karol Wojtyła/John Paul II. American Catholic Philosophical Quarterly 84 (1):99-124.score: 56.0
    This paper examines the meaning of what Karol Wojtyła/John Paul II calls “The Law of the Gift,” namely, “Man, who is the only creature on earth which God willed for itself, can fully find himself only through a sincere gift of himself.” After explaining what it means to be “willed for itself,” I consider how “finding oneself only through a gift of self ” is justified. I then argue that in his theory of self-gift,Wojtyła/John Paul II espouses an “embodied” altruism. (...)
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  19. Peter L. P. Simpson (2011). Transcending Justice: Pope John Paul II and Just War. Journal of Religious Ethics 39 (2):286-298.score: 56.0
    Pope John Paul II's opposition to the Iraq War was not that it failed to meet the conditions of Just War Theory. Indeed, we cannot tell from what he publicly said whether he thought it met those conditions or not, for he would have opposed it in any case. His thinking was rather that even just and necessary wars always come, as it were, too late, and are never able to solve the problems that made wars just and necessary. He (...)
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  20. Avery Cardinal Dulles (2008). The Metaphysical Realism of Pope John Paul II. International Philosophical Quarterly 48 (1):99-106.score: 56.0
    Karol Wojtyła (Pope John Paul II) found phenomenology very helpful for the analysis of concrete human experience and for overcoming the ethical formalism ofKant. Phenomenology, he believed, could also enrich classical Thomism by exploring the lived experience of freedom, interiority, and self-governance. But phenomenology, in his opinion, needed to be supplemented by metaphysics in order to ground experiences such as the sense of duty in the real order. He criticized much modern philosophy for abandoning metaphysics and thus neglecting the sapiential (...)
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  21. Francis Michael Walsh (2009). The Moral Theology of John Paul II: A Response to Charles E. Curran. Heythrop Journal 53 (5):787-805.score: 56.0
    Over a long career of teaching and writing in the area of moral theology Charles E. Curran has experienced large areas of agreement with John Paul II on issues of social justice even while in other areas of personal and sexual issues the two are in serious disagreement. This phenomenon of agreement/disagreement has suggested to Curran that the pope is guilty of using a double methodology in his moral theological writing. Curran's book, The Moral Theology of Pope John Paul II, (...)
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  22. E. L. Bedford (2011). Of Food and Water and the Obligation to Provide: John Paul II and Christian Anthropology. Christian Bioethics 17 (2):105-122.score: 56.0
    Some hold that the revision to directive 58 of the Ethical and Religious Directives for Catholic Health Care Services—which sought to incorporate the language of Pope John Paul II’s 2004 statement regarding the obligation to provide patients in a persistent vegetative state—represents a threat to patient’s end-of-life decisions. I argue this position is unfounded. The revision to the directive, and the statements that inspired this linguistic modification, do not represent a substantive change in the Church’s teaching. I support this position (...)
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  23. J. White (2012). John Paul II's Interpretation of 1 Corinthians 9:24-27: A Paradigm for a Christian Ethic of Sport. Studies in Christian Ethics 25 (1):73-88.score: 56.0
    John Paul II proposes that 1 Cor. 9:24-27 includes sport among the human values and offers a paradigm to recognise ‘the fundamental validity of sport, considering it not just as a term of comparison to illustrate higher ethical and aesthetic ideal, but also in its intrinsic reality as a factor in the formation of man as a part of his culture and his civilization’. In this paper, I intend to follow John Paul II’s interpretation and moral reasoning in order to (...)
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  24. Raymond Dennehy (2006). Liberal Democracy as a Culture of Death: Why John Paul II Was Right. Telos 2006 (134):31-63.score: 56.0
    Pope John Paul II's encyclical The Gospel of Life is the locus classicus for the claim that a culture of death is enshrouding the modern world. His identification and critique of what he calls the “culture of death” directly challenge liberal democracy, particularly on its separation of freedom from truth. This essay will focus on that challenge. The first part offers an analytic introduction to the term “culture of death,” the second part unfolds the late pope's argument, and the third (...)
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  25. Wacław Hryniewicz (2007). “But the Problem Remains”. John Paul II and the Universalism of the Hope for Salvation. Dialogue and Universalism 17 (7-8):81-105.score: 56.0
    This article shows that Christianity in its perception of eschatological events has early on given up the concept of therapeutic and corrective punishment, turning to the idea of vindictive and retributive punishment. Similarly to other Churches, the Roman Catholic Church in its teachings does not officially support the hope for universal salvation. Pope John Paul II developed his eschatological thinking in a careful way; he did not close the way to further search. The Pope reminded that former councils discarded the (...)
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  26. L. P. Hemming (2008). John Paul II's Call for a Renewed Theology of Being: Just What Did He Mean, and How Can We Respond? Studies in Christian Ethics 21 (2):194-218.score: 56.0
    In this article I explore the contemporary relationship of theology to philosophy through the call for a `renewed philosophy of being' by Pope John Paul II. I argue that in fact three understandings of being appear in this call: the first, phenomenological, appears as the bringing to description of the situation of contemporary nihilism, exemplified by Nietzsche both in his published works and his Nachlaß; the second, metaphysical, can be understood as the moralistic voice taken up by contemporary theologians in (...)
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  27. Arthur F. McGovern (1983). Pope John Paul II on “Human Work”. Telos 1983 (58):215-218.score: 56.0
    Pope John Paul II promulgated his first major social encyclical, Laborem Exercens (“On Human Work”), in September 1981. The encyclical, evoked many favorable reactions, even from Marxists. One such writer even argued that on social issues at least, John Paul II stands as “a sturdy and reliable ally.” The Pope often speaks in categories more familiar to Marxists than to Catholics. Another commentator even indicated doubts whether U.S. Catholics realize the importance of the encyclical because “The pope's concerns are the (...)
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  28. John Paul I. I. Pope (2000). Address of John Paul II to the 18th International Congress of the Transplantation Society. Medicinska Etika a Bioetika: Casopis Ustavu Medicinskej Etiky a Bioetiky= Medical Ethics and Bioethics: Journal of the Institute of Medical Ethics & Bioethics 8 (1-2):12-14.score: 56.0
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  29. S. J. Avery Cardinal Dulles (2008). The Metaphysical Realism of Pope John Paul II. International Philosophical Quarterly 48 (1):99-106.score: 56.0
    Karol Wojtyła (Pope John Paul II) found phenomenology very helpful for the analysis of concrete human experience and for overcoming the ethical formalism ofKant. Phenomenology, he believed, could also enrich classical Thomism by exploring the lived experience of freedom, interiority, and self-governance. But phenomenology, in his opinion, needed to be supplemented by metaphysics in order to ground experiences such as the sense of duty in the real order. He criticized much modern philosophy for abandoning metaphysics and thus neglecting the sapiential (...)
     
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  30. J. F. Crosby (1996). The Teaching of John Paul II on the Christian Meaning of Suffering. Christian Bioethics 2 (2):154-171.score: 56.0
    Taking John Paul II's teaching on the Christian meaning of suffering as my main source for a Catholic perspective on suffering, I show how seriously he takes the reality of suffering, and how seriously he takes the question as to the meaning of suffering. I proceed to explore his many-sided teaching on the way in which sin is and is not involved in the meaning of suffering, giving particular attention to his teaching on social dimensions of sin and suffering that (...)
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  31. I. I. John Paul (2005). Address of John Paul II of the Participants of the 19th International Conference of the Pontifical Council for Health Pastoral Care, Friday, 12 November, 2004. [REVIEW] National Catholic Bioethics Quarterly 5 (1).score: 56.0
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  32. John Paul Ii (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.score: 54.0
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  33. A. Parr (2003). Review Essay: Between Deleuze and Derrida, Editors, Paul Patton & John Protevi. Critical Horizons 4 (2):305-314.score: 48.0
    Gilles Deleuze and Jacques Derrida have each made significant contributions to philosophies of difference and yet few have tackled the difficult task of studying the connection between the two. In their forthcoming book, Between Deleuze and Derrida, editors Paul Patton and John Protevi do exactly this. What emerges is a fascinating study of the similarities and differences between the two philosophers and in particular the ethical and political threads underlying their connection.
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  34. Hans Buchholz, Wolfgang Gmelin, John McHale & Paul Dubach (eds.) (1979). Science and Technology and the Future: Proceedings and Joint Report of World Future Studies Conference and Dse Preconference, Held in Berlin (West), 4.-10. May 1979: [Dedicated to the Memory of John Mchale, Paul Dubach]. [REVIEW] Saur.score: 48.0
     
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  35. John Raymaker (2003). Empowering the Lonely Crowd: Pope John Paul Ii, Lonergan and Japanese Buddhism. University Press of America.score: 48.0
    In Empowering the Lonely Crowd, John Raymaker simplifies and extends arguments made in his previous book, A Buddhist-Christian Logic of the Heart, in particular the notion of a spiritual genome.
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  36. Tobin Nellhaus (2010). Paul Cobley (Ed.), Realism for the Twenty-First Century: A John Deely Reader. Scranton, Penn. Scranton University Press, 2009. [REVIEW] Journal of Critical Realism 10 (1):136-138.score: 45.0
    Reviews a collection of John Deely's articles. Deely is interested in the relationship between semiotics on the one hand, and the realism of Thomas Aquinas and John Poinsot on the other.
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  37. John F. Kavanaugh (1997). At the Center of the Human Drama: The Philosophical Anthropology of Karol Wojtyla/Pope John Paul II. By Kenneth L. Schmitz. The Modern Schoolman 74 (2):165-166.score: 45.0
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  38. John T. Ford (2005). Newman's “Inspiring Influence as a Great Teacher of the Faith and as a Spiritual Guide is Being Ever More Clearly Perceived in Our Own Day.” (John Paul II). Newman Studies Journal 2 (2):3-5.score: 45.0
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  39. John Francis Kobler (1994). The Thought of Pope John Paul II: A Collection of Essays and Studies. Edited by John M. McDermott. The Modern Schoolman 71 (4):325-327.score: 45.0
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  40. John Hellman (1983). John Paul II. Telos 1983 (58):210-214.score: 45.0
    With good reason, most critics associate the Papacy with reaction. The lingering image is one of a Renaissance holy prince lying in state beneath twisted Bernini columns, his aquiline Medici profile turned toward heaven. Popes have historically been of, and hence often for, the well-born. Their writings have been typified by a noblesse oblige attitude toward the poor who, after all, will “always be with us.” Indeed, on the one occasion when the forces of rebellion embraced a Pope — Pius (...)
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  41. Laurence Paul Hemming & Susan Frank Parsons (eds.) (2002/2003). Restoring Faith in Reason: With a New Translation of the Encyclical Letter, Faith and Reason of Pope John Paul Ii: Together with a Commentary and Discussion. University of Notre Dame.score: 45.0
     
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  42. John Hittinger (ed.) (2011). The Vocation of the Catholic Philosopher: From Maritain to John Paul Ii. Distributed by the Catholic University of America Press.score: 45.0
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  43. Paul Johnson (1995). Comment About Pope John Paul II's New Encyclical Letter, The Gospel of Life. The Chesterton Review 21 (3):405-407.score: 45.0
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  44. John McNerney (2004). John Paul Ii: Poet and Philosopher. Burns & Oates.score: 45.0
    To the heart of the drama -- The neighbour as paradigm : toward an adequate philosophy of the human person -- The enactment of the drama of the human person -- Footbridge towards the other : conclusions.
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  45. Patrick Riordan (2010). Transforming Conflict Through Insight. By Kenneth R. Melchin and Cheryl A. Picard and Love and Objectivity in Virtue Ethics: Aristotle, Lonergan, and Nussbaum on Emotions and Moral Insight. By Robert J. Fitterer and The Relevance of Bernard Lonergan's Notion of Self-Appropriation to a Mystical-Political Theology. By Ian B. Bell and The Subjective Dimension of Human Work: The Conversion of the Acting Person According to Karol Wojtyla/John Paul II and Bernard Lonergan. By Deborah Savage. [REVIEW] Heythrop Journal 51 (2):356-359.score: 42.0
  46. Christine E. Gudorf (1999). Probing the Politics of Difference: What's Wrong with an All-Male Priesthood? Journal of Religious Ethics 27 (3):377 - 405.score: 42.0
    Though it is often taken for granted that feminists necessarily must condemn the exclusion of women from the Roman Catholic priesthood, the author demonstrates that the "politics of difference," if pursued consistently, reopens this question. International feminist arguments for honoring gender differences, the teachings of John Paul II concerning women, and Catholic social justice teachings, taken jointly, suggest that the current Catholic exclusion of women from the priesthood is unjust not because the reservation of a social role to a single (...)
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  47. Uzochukwu Jude Njoku (2007). Discourse on the Foundations of Solidarity in the Social Encyclicals of John Paul II. Ethical Perspectives 14 (1):79-97.score: 42.0
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  48. Stephen Martin (2010). John Paul II, Milbank and Lonergan. The Lonergan Review 2 (1):315-328.score: 42.0
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  49. Ernan McMullin (2013). Biology and the Theology of the Human. Zygon 48 (2):305-328.score: 42.0
    We will consider two Christian responses to the enormous advances in recent years in the connected sciences of genetics, evolutionary biology, and biochemistry, a dualist one by Pope John Paul II and an “emergentist” one by Arthur Peacocke. These two could hardly be more different. It would be impossible within the scope of a brief comment to do justice to these differences. What I hope to do instead is more modest: to draw attention to troublesome ambiguities in some of the (...)
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  50. Wilson Muoha Maina (2013). The Shaping of Moral Theology: Veritatis Splendor and the Debate on the Nature of Roman Catholic Moral Theology. Journal for the Study of Religions and Ideologies 12 (35):178-221.score: 42.0
    Moral theology explores the sources of the moral teaching in several religions. It is the branch of theology that analyzes the scriptural, rational, and ministerial bases of moral teaching on various issues in Christian living. Moral theology in the Catholic Church has been undergoing rapid development since the Second Vatican Council. This essay presents the encyclical Veritatis Splendor as providing an important perspective on fundamental issues in moral theology. In Veritatis Splendor , Pope John Paul II gave the response of (...)
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