Search results for 'historical injustice' (try it on Scholar)

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  1. Platz Jeppe von & Reidy David A. (2006). The Structural Diversity of Historical Injustices. Journal of Social Philosophy 37 (3):360-376.score: 132.0
    Driven by a sharp increase in claims for reparations, reparative justice has become a topic of academic debate. To some extent this debate has been marred by a failure to realize the complexity of reparative justice. In this essay we try to amend this shortcoming. We do this by developing a taxonomy of different kinds of wrongs that can underwrite claims to reparations. We identify four kinds of wrongs: entitlement violations, unjust exclusions from an otherwise acceptable system of entitlements, and (...)
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  2. Mathias Thaler (2012). Just Pretending: Political Apologies for Historical Injustice and Vice's Tribute to Virtue. Critical Review of International Social and Political Philosophy 15 (3):259-278.score: 120.0
    Should we be concerned with, or alarmed or outraged by, the insincerity and hypocrisy of politicians who apologize for historical injustice? This paper argues that the correct reply to this question is: sometimes, but not always. In order to establish what types of insincerity must be avoided, Judith Shklar?s hierarchy of ordinary vices is critically revisited. Against Shklar?s overly benign account of hypocrisy, the paper then tries to demonstrate that only institutional and harmful forms of hypocrisy must be (...)
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  3. Duncan Ivison, Historical Injustice.score: 120.0
    Historical injustice is ubiquitous in human history. The origins of just about every institution relevant to human political life has a pedigree stained by injustices of various magnitudes. Slavery, genocide, mass expropriation of property, mass internment, indiscriminate killings of civilians and massive political repression are all depressingly familiar features of human history, both in the distant and more recent past. Should any of them be redressed? Can historical injustice be redressed? Should states be held accountable for (...)
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  4. Bashir Bashir (2012). Reconciling Historical Injustices: Deliberative Democracy and the Politics of Reconciliation. [REVIEW] Res Publica 18 (2):127-143.score: 116.0
    Deliberative democracy is often celebrated and endorsed because of its promise to include, empower, and emancipate otherwise oppressed and excluded social groups through securing their voice and granting them impact in reasoned public deliberation. This article explores the ability of Habermas’ theory of deliberative democracy to accommodate the demands of historically excluded social groups in democratic plural societies. It argues that the inclusive, transformative, and empowering potential of Habermas’ theory of deliberative democracy falters when confronted with particular types of (...) injustices. It falters because it pays little attention to the historical dimension of injustices and the demands to which it gives rise. The historical dimension of longstanding injustices, it is argued, gives rise to a set of distinctive demands, such as collective memory of exclusion, acknowledgement of historical injustices, taking responsibility, and offering apology and reparations for causing these injustices, which go beyond the type of democratic inclusion that is often offered by deliberative democracy. Yet, the solution is not to abandon the model of deliberative democracy. Quite the contrary, it remains a valuable basis for forward-looking political decision making. The article concludes that in order to achieve inclusive, empowering and transformative deliberation in consolidated democracies that have experienced historical injustices, the politics of reconciliation is indispensable. (shrink)
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  5. Juan Espindola & Moises Vaca (2014). The Problem of Historical Rectification for Rawlsian Theory. Res Publica 20 (3):227-243.score: 108.0
    In this paper we claim that Rawls’s theory is compatible with the absence of rectification of extremely important historical injustices within a given society. We hold that adding a new principle to justice-as-fairness may amend this problem. There are four possible objections to our claim: First, that historical rectification is not required by justice. Second, that, even when historical rectification is a matter of justice, it is not a matter of distributive justice, so that Rawls’s theory is (...)
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  6. Jeff Spinner-Halev (2007). From Historical to Enduring Injustice. Political Theory 35 (5):574 - 597.score: 98.0
    Advocates of remedying historical injustices urge political communities to take responsibility for their past, but their arguments are ambiguous about whether all past injustices need remedy, or just those regarding groups that suffer from current injustice. This ambiguity leaves unanswered the challenge of critics who argue that contemporary injustices matter, not those in the past. I argue instead for a focus on injustices that have roots in the past, and continue to the present day, what I call enduring (...)
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  7. Berber Bevernage (2008). Time, Presence, and Historical Injustice. History and Theory 47 (2):149–167.score: 90.0
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  8. Janna Thompson (2001). Historical Injustice and Reparation: Justifying Claims of Descendants. Ethics 112 (1):114-135.score: 90.0
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  9. Duncan Ivison, Deliberative Democracy and the Politics of Reconciliation.score: 90.0
    The problem of historical injustice presents a deep challenge to the aspirations of deliberative democrats, especially to those “deliberative activists” who seek to advance deliberation in deeply unjust circumstances (Fung 2005, 399). But the debate over historical injustice can itself benefi t from taking a “democratic turn.” Much of the literature is dominated by arguments over historical entitlement theories of justice or by a legalistic focus on the possibilities for compensation and reparation.1 That much of (...)
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  10. Duncan Ivison (2000). Political Community and Historical Injustice. Australasian Journal of Philosophy 78 (3):360 – 373.score: 90.0
  11. Janna Thompson, Taking Responsibility for the Past: Reparation and Historical Injustice.score: 90.0
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  12. A. Noble (2010). Recognizing Historical Injustice Through Photography: Mexico 1968. Theory, Culture and Society 27 (7-8):184-213.score: 90.0
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  13. Göran Collste (2012). Rectifying Historical Injustice: Principles of Compensation and Restitution Between Nations. Ethical Perspectives 19 (1):167-169.score: 90.0
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  14. Elof Axel Carlson (1980). Commentary: R. L. Dugdale and the Jukes Family: A Historical Injustice Corrected. Bioscience 30 (8):535-539.score: 90.0
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  15. Rael Strous (2011). 10 Historical Injustice in Psychiatry with Examples From Nazi Germany and Others–Ethical Lessons for the Modern Professional. In Thomas W. Kallert, Juan E. Mezzich & John Monahan (eds.), Coercive Treatment in Psychiatry: Clinical, Legal and Ethical Aspects. Wiley-Blackwell. 161.score: 90.0
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  16. J. Angelo Corlett (2003). Janna Thompson, Taking Responsibility for the Past: Reparation and Historical Injustice Reviewed By. Philosophy in Review 23 (4):291-293.score: 90.0
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  17. Jeff Spinner-Halev (2012). Historical Injustice. In David Estlund (ed.), The Oxford Handbook of Political Philosophy. Oxford University Press, Usa. 319.score: 90.0
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  18. Nahshon Perez (2011). On Compensation and Return: Can The 'Continuing Injustice Argument' for Compensating for Historical Injustices Justify Compensation for Such Injustices or the Return of Property? Journal of Applied Philosophy 28 (2):151-168.score: 84.0
    This paper offers a critique of recent attempts, by George Sher and others to justify compensation to be paid to descendants of deceased victims of past wrongs. This recent attempt (the ‘continuing injustice argument’) is important as it endeavours to avoid some well-known critiques of previous attempts, such as the non-identity problem. Furthermore, this new attempt is grounded in individual rights, without invoking a more controversial collectivist assumption. The first step in this critique is to differentiate between compensation and (...)
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  19. Yvonne Chiu (2011). Liberal Lustration. Journal of Political Philosophy 19 (4):440-464.score: 74.0
    After a regime-changing war, a state often engages in lustration—condemnation and punishment of dangerous, corrupt, or culpable remnants of the previous system—e.g., de-Nazification or the more recent de-Ba’athification in Iraq. This common practice poses an important moral dilemma for liberals because even thoughtful and nuanced lustration involves condemning groups of people, instead of treating each case individually. It also raises important questions about collective agency, group treatment, and rectifying historical injustices. Liberals often oppose lustration because it denies moral individualism (...)
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  20. Annabelle Lever, Is Judicial Review Undemocratic?score: 74.0
    This paper examines Jeremy Waldron’s ‘core case’ against judicial review. Waldron’s arguments, it shows, exaggerate the importance of voting to our judgements about the legitimacy and democratic credentials of a society and its government. Moreover, Waldron is insufficiently sensitive to the ways that judicial review can provide a legitimate avenue of political activity for those seeking to rectify historic injustice. While judicial review is not necessary for democratic government, the paper concludes that Waldron is wrong to believe that it (...)
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  21. L. U. Catherine (2011). Colonialism as Structural Injustice: Historical Responsibility and Contemporary Redress. Journal of Political Philosophy 19 (3):261-281.score: 72.0
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  22. Daniel Butt (2006). Nations, Overlapping Generations and Historic Injustice. American Philosophical Quarterly 43 (4):357-367.score: 72.0
    This article considers the question of the responsibility that present day generations bear as a result of the actions of their ancestors. Is it morally significant that we share a national identity with those responsible for the perpetration of historic injustice? The article argues that we can be guilty of wrongdoing stemming from past wrongdoing if we are members of nations that are responsible for an ongoing failure to fulfil rectificatory duties. This rests upon three claims: that the failure (...)
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  23. Daniel Butt (2009). Rectifying International Injustice: Principles of Compensation and Restitution Between Nations. Oxford University Press.score: 72.0
    The history of international relations is characterized by widespread injustice. What implications does this have for those living in the present? Should contemporary states pay reparations to the descendants of the victims of historic wrongdoing? Many writers have dismissed the moral urgency of rectificatory justice in a domestic context, as a result of their forward-looking accounts of distributive justice. Rectifying International Injustice argues that historical international injustice raises a series of distinct theoretical problems, as a result (...)
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  24. Catherine Lu (2011). Colonialism as Structural Injustice: Historical Responsibility and Contemporary Redress. Journal of Political Philosophy 19 (3):261-281.score: 72.0
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  25. Spinner-Halev Jeff (2007). From Historical to Enduring Injustice. Political Theory 35 (5).score: 72.0
     
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  26. Daniel Butt (2009). ‘Victors’ Justice’? Historic Injustice and the Legitimacy of International Law. In Lukas H. Meyer (ed.), Legitimacy, Justice and Public International Law. Cambridge Univeristy Press. 163.score: 60.0
  27. Mihaela Mihai (2013). When the State Says “Sorry”: State Apologies as Exemplary Political Judgments. Journal of Political Philosophy 21 (2):200-220.score: 60.0
    This paper aims to offer an account of state apologies that discloses their potential function as catalysing political acts within broader processes of democratic change. While lots of ink has been spilled on analysing the relationship between apologies and processes of recognising the victims and their descendants, more needs to be said about how apologies can challenge the presence of self-congratulatory, distorted visions of history within the public sphere of liberal democracies. My account will be delineated through a critical engagement (...)
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  28. Axel Gosseries (2004). Historical Emissions and Free-Riding. Ethical Perspectives 11 (1):36-60.score: 60.0
    Should the current members of a community compensate the victims of their ancestor’s emissions of greenhouse gases? I argue that the previous generation of polluters may not have been morally responsible for the harms they caused.I also accept the view that the polluters’ descendants cannot be morally responsible for their ancestor’s harmful emissions. However, I show that, while granting this, a suitably defined notion of moral free-riding may still account for the moral obligation of the polluters’ descendants to compensate the (...)
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  29. Alice MacLachlan (2013). Government Apologies to Indigenous Peoples. In C. Allen Speight & Alice MacLachlan (eds.), Justice, Responsibility and Reconciliation in the Wake of Conflict. Springer. 183-204.score: 60.0
    In this paper, I explore how theorists might navigate a course between the twin dangers of piety and excess cynicism when thinking critically about state apologies, by focusing on two government apologies to indigenous peoples: namely, those made by the Australian and Canadian Prime Ministers in 2008. Both apologies are notable for several reasons: they were both issued by heads of government, and spoken on record within the space of government: the national parliaments of both countries. Furthermore, in each case, (...)
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  30. Angelo Corlett & Kimberly Unger (2013). How Not to Argue About Immigration. Filozofija I Drustvo 24 (2):277-288.score: 60.0
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  31. Jon Miller & Rahul Kumar (eds.) (2007). Reparations: Interdisciplinary Inquiries. Oxford University Press.score: 54.0
    Reparations is an idea whose time has come. From civilian victims of war in Iraq and South America to descendents of slaves in the US to citizens of colonized nations in Africa and south Asia to indigenous peoples around the world--these groups and their advocates are increasingly arguing for the importance of addressing historical injustices that have long been either ignored or denied. This volume contributes to these debates by focusing the attention of a group of highly distinguished international (...)
     
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  32. Manfred Berg & Bernd Schäfer (eds.) (2009). Historical Justice in International Perspective: How Societies Are Trying to Right the Wrongs of the Past. Cambridge University Press.score: 48.0
    This book makes a valuable contribution to recent debates on redress for historical injustices by offering case studies from nine countries on five continents.
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  33. Lukas Meyer & Dominic Roser (2010). Climate Justice and Historical Emissions. Critical Review of International Social and Political Philosophy 13 (1):229-253.score: 48.0
    Climate change can be interpreted as a unique case of historical injustice involving issues of both intergenerational and global justice. We split the issue into two separate questions. First, how should emission rights be distributed? Second, who should come up for the costs of coping with climate change? We regard the first question as being an issue of pure distributive justice and argue on prioritarian grounds that the developing world should receive higher per capita emission rights than the (...)
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  34. Daniel Butt (2013). 3 Historic Injustice and the Inheritance of Rights and Duties in East Asia. In Jun-Hyeok Kwak (ed.), Inherited Responsibility and Historical Reconciliation in East Asia. Routledge. 1--38.score: 48.0
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  35. Jeremy Waldron (1992). Superseding Historic Injustice. Ethics 103 (1):4-28.score: 46.0
    Analyzes the historic correlation of injustice and moral judgments. Universalizability in analyzing moral judgments; Role of payment of money in the embodiment of communal remembrance; Symbolic reparation.
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  36. José Medina (2011). The Relevance of Credibility Excess in a Proportional View of Epistemic Injustice: Differential Epistemic Authority and the Social Imaginary. Social Epistemology 25 (1):15-35.score: 42.0
    This paper defends a contextualist approach to epistemic injustice according to which instances of such injustice should be looked at as temporally extended phenomena (having developmental and historical trajectories) and socially extended phenomena (being rooted in patterns of social relations). Within this contextualist framework, credibility excesses appear as a form of undeserved epistemic privilege that is crucially relevant for matters of testimonial justice. While drawing on Miranda Fricker's proportional view of epistemic justice, I take issue with its (...)
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  37. A. John Simmons (1995). Historical Rights and Fair Shares. Law and Philosophy 14 (2):149 - 184.score: 42.0
    My aim of this paper is to clarify, and in a certain very limited way to defend, historical theories of property rights (and their associated theories of social or distributive justice). It is important, I think, to better understand historical rights for several reasons: first, because of the extent to which historical theories capture commonsense, unphilosophical views about property and justice; then, because historical theories have fallen out of philosophical fashion, and are consequently not much scrutinized (...)
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  38. James Turner Johnson (2008). The Idea of Defense in Historical and Contemporary Thinking About Just War. Journal of Religious Ethics 36 (4):543-556.score: 42.0
    What is, or should be, the role of defense in thinking about the justification of use of armed force? Contemporary just war thinking prioritizes defense as the principal, and perhaps the only, just cause for resorting to armed force. By contrast, classic just war tradition, while recognizing defense as justification for use of force by private persons, did not reason from self-defense to the justification of the use of force on behalf of the political community, but instead rendered the idea (...)
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  39. Eric Heinze (2009). Power Politics and the Rule of Law: Shakespeare's First Historical Tetralogy and Law's 'Foundations'. Oxford Journal of Legal Studies 29 (1):139-168.score: 42.0
    Legal scholars’ interest in Shakespeare has often focused on conventional legal rules and procedures, such as those of The Merchant of Venice or Measure for Measure. Those plays certainly reveal systemic injustice, but within stable, prosperous societies, which enjoy a generally well-functioning legal order. In contrast, Shakespeare's first historical tetralogy explores the conditions for the very possibility of a legal system, in terms not unlike those described by Hobbes a half-century later. The first tetralogy's deeply collapsed, quasi-anarchic society (...)
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  40. Janna Thompson (2006). Collective Responsibility for Historic Injustices. Midwest Studies in Philosophy 30 (1):154–167.score: 40.0
    The article presents critical examination of theories about collective responsibility attempting to cover responsibility for historic injustices. The author will also try to establish the possibility of collective responsibility for the present members of the group to make recompense for the injustices committed by their ancestors depending on two factors expounded in the article.
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  41. Richard Vernon (2012). Historical Redress: Must We Pay for the Past? Continuum.score: 40.0
    An introduction to the philosophical implications of the recent surge of political and ethical interest in historical redress.
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  42. Margaret Urban Walker (2010). Truth Telling as Reparations. Metaphilosophy 41 (4):525-545.score: 36.0
    Abstract: International instruments now defend a "right to the truth" for victims of political repression and violence and include truth telling about human rights violations as a kind of reparation as well as a form of redress. While truth telling about violations is obviously a condition of redress or repair for violations, it may not be clear how truth telling itself is a kind of reparations. By showing that concerted truth telling can satisfy four features of suitable reparations vehicles, I (...)
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  43. Jeppe von Platz & David A. Reidy (2006). The Structural Diversity of Historical Injustices. Journal of Social Philosophy 37 (3):360–376.score: 36.0
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  44. Michael Robert Marrus (2006). Offical Apologies and the Quest for Historical Justice. Munk Centre for International Studies.score: 36.0
     
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  45. Andrew I. Cohen (2009). Compensation for Historic Injustices: Completing the Boxill and Sher Argument. Philosophy and Public Affairs 37 (1):81-102.score: 30.0
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  46. Makoto Usami (2011). The Non-Identity Problem, Collective Rights, and the Threshold Conception of Harm. Tokyo Institute of Technology Department of Social Engineering Discussion Paper (2011-04):1-17.score: 30.0
    One of the primary views on our supposed obligation towards our descendants in the context of environmental problems invokes the idea of the rights of future generations. A growing number of authors also hold that the descendants of those victimized by historical injustices, including colonialism and slavery, have the right to demand financial reparations for the sufferings of their distant ancestors. However, these claims of intergenerational rights face theoretical difficulties, notably the non-identity problem. To circumvent this problem in a (...)
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  47. Cara Nine (2008). Superseding Historic Injustice and Territorial Rights. Critical Review of International Social and Political Philosophy 11 (1):79-87.score: 30.0
    Emotions situate actors in relationships and shape their social interactions. Culture defines both the qualities of individual identity and the constitution of social groups with distinctive values and practices. Emotions, then, are necessarily experienced and acted upon in culturally inflected forms that define not only the conventions of their articulation through individual and collective action, but also the very words that name them. This article develops theoretical arguments to support these claims and illustrates their application in a description of differing (...)
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  48. Makoto Usami (2005). World Poverty and Justice Beyond Borders. Tokyo Institute of Technology Department of Social Engineering Discussion Paper (05-04):1-18.score: 30.0
    Most cosmopolitans who are concerned about world poverty assume that for citizens of affluent societies, justice beyond national borders is a matter of their positive duty to provide aid to distant people suffering from severe poverty. This assumption is challenged by some authors, notably Tomas Pogge, who maintains that these citizens are actively involved in the incidence of poverty abroad and therefore neglect their negative duty of refraining from harming others. This paper examines the extent to which it is pertinent (...)
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  49. Robert Sparrow (2000). History and Collective Responsibility. Australasian Journal of Philosophy 78 (3):346 – 359.score: 30.0
    In this paper I will argue that contemporary non-Aboriginal Australians can collectively be held responsible for past injustices committed against the Aboriginal peoples of this land. An examination of the role played by history in determining the nature of the present reveals both the temporal extension of the Australian community that confronts the question of responsibility for historical injustice and the ways in which we continue to participate in those same injustices. Because existing injustices suffered by indigenous Australians (...)
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  50. Makoto Usami (2011). Intergenerational Rights: A Philosophical Examination. In Patricia Hanna (ed.), An Anthology of Philosophical Studies, Vol. 5. Athens Institute of Education and Research.score: 30.0
    One of the primary views on our supposed obligation towards our descendants in the context of environmental problems invokes the idea of the rights of future generations. A growing number of authors also hold that the descendants of those victimized by historical injustices, including colonialism and slavery, have the right to demand financial reparations for the sufferings of their distant ancestors. However, these claims of intergenerational rights face theoretical difficulties, notably the non-identity problem. To circumvent this problem in a (...)
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