Search results for 'Rabbi Louis Jacobs' (try it on Scholar)

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  1. Robert N. Beck, Kenneth W. Walters, Rabbi Louis Jacobs & Karl Kottman (1976). Books in Review. International Journal for Philosophy of Religion 7 (2):386-389.score: 870.0
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  2. Paul G. Kuntz, Rabbi Louis Jacobs & George L. Donaldson (1976). Books in Review. International Journal for Philosophy of Religion 7 (3):452-455.score: 870.0
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  3. Louis Jacobs (forthcoming). Historical Thinking in the Post-Talmudic Halakhah. History and Theory.score: 240.0
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  4. Merold Westphal, Louis Jacobs & John Collins (1977). Books in Review. International Journal for Philosophy of Religion 8 (1):67-73.score: 240.0
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  5. Louis Jacobs (1985). Moshe Greenberg. Biblical Prose Prayer as a Window to the Popular Religion of Ancient Israel. Pp. Viii + 66. (London: University of California Press, 1983.) £3.05. [REVIEW] Religious Studies 21 (3):436-437.score: 240.0
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  6. Louis Jacobs (2000). A Tree of Life: Diversity, Flexibility, and Creativity in Jewish Law. Littman Library of Jewish Civilization.score: 240.0
    This study of the Jewish legal system (the Halakhah) demonstrates that the law embraces every corner of life.
     
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  7. Louis Jacobs (1975). Harry M. Orlinsky. Essays in Biblical Culture and Bible Translation. Pp. Xv + 462. (Ktav Publishing House, New York, 1974.) $15·00. [REVIEW] Religious Studies 11 (3):377.score: 240.0
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  8. Louis Jacobs (1975). Jewish Cosmologies. In Carmen Blacker, Michael Loewe & J. Martin Plumley (eds.), Ancient Cosmologies. Allen and Unwin.score: 240.0
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  9. Louis Jacobs (1975). Jewish Cosmology. In Carmen Blacker, Michael Loewe & J. Martin Plumley (eds.), Ancient Cosmologies. Allen and Unwin. 66--81.score: 240.0
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  10. Louis Jacobs (1969). Jewish Ethics, Philosophy and Mysticism. New York, Behrman House.score: 240.0
     
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  11. Louis Jacobs (1973). Norman Lamm. Faith and Doubt: Studies in Traditional Jewish Thought. Pp. Ix, 309. (Ktav, New York, 1971.) $10.00. [REVIEW] Religious Studies 9 (3):376.score: 240.0
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  12. Konrad Jacobs (1981). Lavelles Philosophische Selbstbezeugung (Eingeleitet von Karl Albert - Übersetzt von Konrad Jacobs). Perspektiven der Philosophie 7:245-262.score: 180.0
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  13. Eugene Ionesco & Gabriel Jacobs (1975). Ionesco and the Critics: Eugene Ionesco Interviewed by Gabriel Jacobs. Critical Inquiry 1 (3):641.score: 180.0
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  14. J. J. Jacobs (1994). Joseph J. Jacobs on Alternative Medicine and the National Institutes of Health. Interview by Thomasine Kushner and Charles MacKay. [REVIEW] Cambridge Quarterly of Healthcare Ethics: Cq: The International Journal of Healthcare Ethics Committees 3 (3):442.score: 180.0
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  15. Martha Jacobs (2009). Martha Jacobs Replies. Hastings Center Report 39 (4):5-5.score: 180.0
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  16. David H. Jacobs (2010). The Make-Believe World of Antidepressant Randomized Controlled Trials—An Afterword to Cohen and Jacobs (2010). Journal of Mind and Behavior 31 (1):23.score: 180.0
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  17. Bernard S. Jackson (1981). Louis Jacobs, Theology in the Responsa. The Littman Library of Jewish Civilization. (London and Boston: Routledge & Kegan Paul, 1975). Pp. Xi + 378. £6.00. [REVIEW] Religious Studies 17 (3):421.score: 140.0
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  18. H. P. Owen (1975). Louis Jacobs. A Jewish Theology. Pp. 342 (Darton, Longman & Todd, 1973).£4·75.Norman Anderson. A Lawyer Among the Theologians. Pp. 240 (Hodder & Stoughton, 1973). £1·00. [REVIEW] Religious Studies 11 (4):510.score: 140.0
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  19. N. Beck Robert, W. Walters Kenneth & Karl Kottman Rabbi Louis Jacobs (1976). Books in Review. International Journal for Philosophy of Religion 7 (2).score: 90.0
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  20. Jeffrey S. Librett (ed.) (1993). Of the Sublime: Presence in Question: Essays by Jean-Francois Courtine, Michel Deguy, Eliane Escoubas, Philippe Lacoue-Labarthe, Jean-Francois Lyotard, Louis Marin, Jean-Luc Nancy, and Jacob Rogozinski. State University of New York Press.score: 50.0
  21. Yitzhak Brand (2010). Essays: Religious Medical Ethics: A Study of the Rulings of Rabbi Waldenberg. Journal of Religious Ethics 38 (3):495-520.score: 24.0
    This article seeks to examine how religious ideas that are not the focus of a particular halakhic question become the crux of the ruling, thereby molding it and dictating its bias. We will attempt to demonstrate this through a study of Jewish medical ethics, based on some of the rulings of one of the greatest halakhic decisors of the previous generation: Rabbi Eliezer Yehuda Waldenberg (1915–2006). Rabbi Waldenberg molds his rulings on the basis of a religious principle asserting (...)
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  22. Olivier Rieppel (1988). Louis Agassiz (1807–1873) and the Reality of Natural Groups. Biology and Philosophy 3 (1):29-47.score: 24.0
    The philosophy of pattern cladism has been variously explained by reference to the work of Louis Agassiz. The present study analyzes Agassiz's attempt to combine an empirical approach to the study of nature with an idealistic philosophy. From this emerges the problem of empiricism and of the isomorphy between the order of nature and human thinking. The analysis of the writings of Louis Agassiz serves as the basis for discussion of the reality of natural groups as postulated by (...)
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  23. Richard Field, St. Louis Hegelians. Internet Encyclopedia of Philosophy.score: 24.0
    Harris and Brokmeyer met in 1858 at the St. Louis Mercantile Library, where Harris was offering a public lecture. Brokmeyer convinced Harris of the significance of Hegel’s system, and its relevance to the historical trends of American society. They immediately joined forces, attracting a number of other youthful followers with intellectual ambitions, many of whom were, like Harris, teachers in the public schools. The nascent Hegelian movement was temporarily stalled when Brokmeyer went off to serve as a Colonel in (...)
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  24. James R. Jackson & William C. Kimler (1999). Taxonomy and the Personal Equation: The Historical Fates of Charles Girard and Louis Agassiz. [REVIEW] Journal of the History of Biology 32 (3):509 - 555.score: 24.0
    The reputations of scientists among their contemporaries depend not only on accomplishment, but also on interactions affected by influence and personality. The historical lore of most fields of scientific endeavor preserve these reputations, often through the identification of founders, innovators, and prolific workers whose contributions are considered fundamental to progress in the field. Historians frequently rely on the historical lore of scientists to guide their studies of the development of ideas, exhibiting justifiable caution in reassessing reputations in the light of (...)
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  25. Israel Jacob Yuval & Naomi Goldblum (2003). The Silence of the Historian and the Ingenuity of the Storyteller: Rabbi Amnon of Mayence and Esther Minna of Worms. Common Knowledge 9 (2):228-240.score: 22.0
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  26. Jean-Louis Vieillard-Baron (2013). Liminaire : Actualité de Louis Lavelle. Laval Théologique et Philosophique 69 (1):5-7.score: 21.0
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  27. Alex Voorhoeve (2005). Pursuing Equal Opportunities: The Theory and Practice of Egalitarian Justice, by Lesley A. Jacobs [Book Review]. [REVIEW] Economics and Philosophy 21 (1):155-161.score: 18.0
    Book review of Lesley A. Jacobs' Pursuing Equal Opportunities: The Theory and Practice of Egalitarian Justice.
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  28. William S. Lewis (2007). “Editorial Introduction to Louis Althusser’s ‘Letter to the Central Committee of the PCF, 18 March, 1966’.”. Historical Materialism 15 (2):20.score: 18.0
    As an accompaniment to the translation into English of Louis Althusser's 'Letter to the Central Committee of the PCF, March 18th, 1966', this note provides the historical and theoretical context necessary to understand Althusser's 'anti-humanist' interventions into French Communist Party policy decisions during the mid-1960s. Because nowhere else in Althusser's published writings do we see as clearly the political stakes involved in his philosophical project, nor the way in which this project evolved from a 'theoreticist' pursuit into a more (...)
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  29. Ralph Wedgwood (2003). Review of Jacobs and Potter, Hate Crimes: Criminal Law and Identity Politics. [REVIEW] Journal of Homosexuality 45 (1):152-159.score: 18.0
    This is a review of Hate Crimes: Criminal Law and Identity Politics, by James B. Jacobs and Kimberly Potter; it is argued that the arguments of that book completely fail to establish the book's principal conclusions.
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  30. Georges Lochak (1993). Louis de Broglie's Conception of Physics. Foundations of Physics 23 (1):123-131.score: 18.0
    Principal aspects of Louis de Broglie's conception of science are here considered: requirement of clear representations in space and time, allowing a real “world-picture,” a search for causal laws behind statistical rules and the, final submission to experiment, which can only be questionned by theoretical imagination.
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  31. Yoel Matveyev (2011). Between Enlightenment and Romanticism: Computational Kabbalah of Rabbi Pinchas Elijah Hurwitz. History and Philosophy of Logic 32 (1):85-101.score: 18.0
    This article shows that Rabbi Pinchas Elijah Hurwitz, a major eighteenth-century kabbalist, Orthodox rabbi and Enlightenment thinker, who merged Lurianic Kabbalah with Kantian philosophy, attempted to describe God and the world in terms of formal grammars and abstract information processes. He resolves a number of Kant's dualistic views by introducing prophecy as a tool that allows a mystic's mind to perform transfinite hypercomputation and to obtain a priori knowledge about things usually known only a posteriori. According to Hurwitz, (...)
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  32. Anthony J. Saldarini (ed.) (1975). The Fathers According to Rabbi Nathan (Abot De Rabbi Nathan) Version B: A Translation and Commentary. Brill.score: 18.0
    INTRODUCTION The Translation Over eighty years ago Solomon Schechter published a second version of Abot de Rabbi Nathan1 ...
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  33. Paul Kidder (2008). The Urbanist Ethics of Jane Jacobs. Ethics, Place and Environment 11 (3):253 – 266.score: 18.0
    This article examines ethical themes in the works of the celebrated writer on urban affairs, Jane Jacobs. Jacobs' early works on cities develop an implicit, 'ecological' conception of the human good, one that connects it closely with economic and political goals while emphasizing the intrinsic good of the community formed in pursuit of those goals. Later works develop an explicit ethics, arguing that governing and trading require two different schemes of values and virtues. While Jacobs intended this (...)
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  34. Holly J. Grieco (2013). The Boy Bishop and the "Uncanonized Saint" St. Louis of Anjou and Peter of John Olivi as Models of Franciscan Spirituality in the Fourteenth Century. Franciscan Studies 70 (1):247-282.score: 18.0
    On August 19, 1297, a young man of royal heritage died in the household of the Count of Provence and King of Naples at Brignoles, a short distance from Marseille. The young man was Louis of Anjou, a Franciscan friar and Bishop of Toulouse, who had renounced his inheritance and claim to the Kingdom of Naples to pursue a religious vocation. Only twenty-three years old when he died, Louis nevertheless had long been inspired by Franciscan spirituality, and less (...)
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  35. Luke Ferretter (2006). Louis Althusser. Routledge.score: 18.0
    Best known for his theories of ideology and its impact on politics and culture Louis Althusser revolutionized Marxist theory. His writing changed the face of literary and cultural studies and continues to influence political modes of criticism such as feminism, postcolonialism and queer theory. Beginning with an introduction to the crucial context of Marxist theory, this book goes on to explain: - How Althusser interpreted and developed Marx's work - The political implications of reading - Ideology and its significance (...)
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  36. J. Andrade E. Silva (1982). On the Contribution of Louis de Broglie to the Quantum Theory of Measurement. Foundations of Physics 12 (10):977-987.score: 18.0
    An account of the contributions of Louis de Broglie to the quantum theory of measurement processes is presented. It being impracticable to cover all research work done by de Broglie and his School about this matter, stress is put on the refutation of von Neumann's theorem, on the alternative description arising from the double solution theory, and on some critical analysis of the usually accepted formalism.
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  37. Georges Lochak (1982). The Evolution of the Ideas of Louis de Broglie on the Interpretation of Wave Mechanics. Foundations of Physics 12 (10):931-953.score: 18.0
    This paper is devoted to an analysis of the intellectual itinerary of Louis de Broglie, from the discovery of wave mechanics, until today. Essential attention is paid to the fact that this itinerary is far from being linear, since after a first attempt to develop his own views on wave mechanics through the theory of singular waves, Louis de Broglie abandoned it for twenty five years, under the influence of the Copenhagen School (even embracing the conceptions of the (...)
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  38. Y. Michael Barilan (2004). The Vision of Vegetarianism and Peace: Rabbi Kook on the Ethical Treatment of Animals. History of the Human Sciences 17 (4):69-101.score: 18.0
    Rabbi HaCohen Kook’s essay on vegetarianism and peace, first published in instalments in 1903–4, and reissued 60 years later, is the only treatise in rabbinic Judaism on the relationship between humans and animals. It is here examined as central to his ethical beliefs. His writings, shaped by his background as rabbi and mystic, illuminate the history of environmental and applied ethics. A century ago, he perceived the main challenge that confronts reform movements: multiculturalism.
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  39. Claudia Card (1995). Joyce Trebilcot: Member of the Ancient and Honorable Society of Outsiders on the Occasion of the Publication of "Dyke Ideas" and of Her Retirement From Teaching at Washington University in St. Louis. Hypatia 10 (4):169 - 175.score: 18.0
    In 1994, Joyce Trebilcot retired from teaching at Washington University in St. Louis, where she had founded the Women's Studies Program and had been a member of the Philosophy Department since 1970. In the Fall of 1994 I participated on a SWIP conference panel on her book Dyke Ideas (Trebilcot 1994) conference; I used that occasion also to reminisce and place her work in the context of her life as a SWIP activist. What follows is adapted from that (...)
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  40. Anne Devarieux (2013). Puissance(s) du moi : Louis Lavelle et Maine de Biran. Laval Théologique et Philosophique 69 (1):35-56.score: 18.0
    Anne Devarieux | : En allant de Maine de Biran à Louis Lavelle, nous allons d’une métaphysique de l’expérience intérieure qui définit l’être du moi comme un volo donné dans le sentiment actuel de sa puissance propre, à une ontologie déclinant les puissances plurielles du moi, à l’intérieur d’une dialectique de la puissance et de l’acte (théorie de la participation). Mais tous deux ont pensé l’intériorité comme un mouvement absolu, secret et irréductible à toute représentation. Attentif à l’évolution de (...)
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  41. James G. Mellon (2009). Visions of the Livable City: Reflections on the Jacobs-Mumford Debate. Ethics, Place and Environment 12 (1):35-48.score: 18.0
    Since moving to Canada in 1969, Jane Jacobs, who recently passed away, has inspired and continues to inspire debate within Canada, as well as elsewhere, on the potential for and promise of the urban experience. Jacobs was not only a critic of unrestricted growth and the destruction of neighborhoods but, frequently, of the efforts of urban planners. The exchanges between Jacobs, author of The Death and Life of Great American Cities (1961), and the American planner and cultural (...)
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  42. Norman K. Swazo (2014). Rabbi Elisha Ben Abuyah "At the Mind's Limit": Between Theodicy and Fate. Philosophy and Literature 38 (1):153-168.score: 18.0
    Rabbinic tradition, as given in the Palestinian and Babylonian versions of the Talmud, transmits an account of Rabbi Elisha ben Abuyah only to depreciate him for the “pariah” that he was during his lifetime. For one who accepts rabbinic authority, there can be no moral ambiguity about the character of the man, his beliefs, or his aspirations.1 The twelfth-century philosopher and rabbi Moses Maimonides spared no criticism of Elisha. Maimonides wrote The Guide for the Perplexed with the object (...)
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  43. Nicholas Dew (2009). Orientalism in Louis XIV's France. OUP Oxford.score: 18.0
    Before the Enlightenment, and before the imperialism of the later eighteenth century, how did European readers find out about the varied cultures of Asia? Orientalism in Louis XIV's France presents a history of Oriental studies in seventeenth-century France, mapping the place within the intellectual culture of the period that was given to studies of Arabic, Persian, Turkish, and Chinese texts, as well as writings on Mughal India. The Orientalist writers studied here produced books that would become sources used throughout (...)
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  44. Pinchas Peli (1984/1996). On Repentance: The Thought and Oral Discourses of Rabbi Joseph Dov Soloveitchik. Jason Aronson.score: 18.0
    In On Repentance, noted scholar Pinchas Peli has gathered the major points of Rabbi Soloveitchik's teachings on teshuvah (repentance), based on the annual series of lectures on the theme of teshuvah, presented on the anniversary of his ...
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  45. Marion Thomas (2005). Are Animals Just Noisy Machines?: Louis Boutan and the Co-Invention of Animal and Child Psychology in the French Third Republic. [REVIEW] Journal of the History of Biology 38 (3):425 - 460.score: 18.0
    Historians of science have only just begun to sample the wealth of different approaches to the study of animal behavior undertaken in the twentieth century. To date, more attention has been given to Lorenzian ethology and American behaviorism than to other work and traditions, but different approaches are equally worthy of the historian's attention, reflecting not only the broader range of questions that could be asked about animal behavior and the "animal mind" but also the different contexts in which these (...)
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  46. Louis Hodges (1995). A Primer of Issues in Ethics: A Book Review by Louis Hodges. [REVIEW] Journal of Mass Media Ethics 10 (3):184.score: 18.0
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  47. Joshua Robert Gold (2006). Jacob Taubes: “Apocalypse From Below”. Telos 2006 (134):140-156.score: 18.0
    Philosopher, rabbi, religious historian, Gnostic: who was Jacob Taubes and what is at stake in his works? To begin answering this question, it is useful to consider his writings in conjunction with those of Carl Schmitt, with whom he shared an interest in the theological background of modern politics. Although Taubes made the acquaintance of such thinkers as Gershom Scholem, T. W. Adorno, Herbert Marcuse, and Jacques Derrida, this complex history with Schmitt has been the best known and most (...)
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  48. Samuel James (2010). Louis Mink, “Postmodernism”, and the Vocation of Historiography. Modern Intellectual History 7 (1):151-184.score: 18.0
    This essay reconstructs the intellectual development of the philosopher of history Louis O. Mink Jr, in order to illuminate the philosophical background to in American historical epistemology. From around 1970, Mink was a prominent and influential defender of the view that historical narratives were imaginative constructions rather than representations of past actuality. This has since been understood as a characteristically postmodern view. Mink's wider sensibility, however, is better described as modernist than postmodernist. The crucial context for his philosophy was (...)
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  49. Fiona Cowie (2010). By the Waters of Babel: Jean-Louis Dessalles' Why We Talk. Biology and Philosophy 25 (5):880-888.score: 18.0
    Why We Talk is a complex, ambitious, original, thought-provoking, and sometimes frustrating book. In it, Jean-Louis Dessalles argues that the critical spur to the development of human language—language’s true biological function—was political. It wasn’t political in any of the senses hitherto floated in the literature, though: language didn’t evolve because it fostered group cohesion or cooperation, or facilitated mind-reading or manipulation. Instead, language originally served more or less the same function as ritualized displays of aggression and submission in many (...)
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  50. Tom Good (1973). Letters From Inside the Italian Communist Party to Louis Althusser. Telos 1973 (16):150-153.score: 18.0
    In these pages a significant effort is undertaken to bridge the perennial gap between Marxist-Leninist theory and practice. Maria Antonietta Macciocchi is particularly suited to this task. She has been a member of the Italian Communist Party (PCI) for over twenty years. She participated in the underground during World War II and has served as a foreign correspondent for L'Unità. In 1968, eager to re-establish contact with the Italian working class, Macciocchi accepted the Party's proposal that she become a candidate (...)
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