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Jonathan Jacobs [72]Jonathan D. Jacobs [15]Jonathan A. Jacobs [8]Jonathan Aaron Jacobs [1]
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  1. Powerful Qualities, Not Pure Powers.Jonathan D. Jacobs - 2011 - The Monist 94 (1):81-102.
    I explore two accounts of properties within a dispositional essentialist (or causal powers) framework, the pure powers view and the powerful qualities view. I first attempt to clarify precisely what the pure powers view is, and then raise objections to it. I then present the powerful qualities view and, in order to avoid a common misconception, offer a restatement of it that I shall call the truthmaker view. I end by briefly defending the truthmaker view against objections.
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  2. A Powers Theory of Modality: Or, How I Learned to Stop Worrying and Reject Possible Worlds.Jonathan D. Jacobs - 2010 - Philosophical Studies 151 (2):227-248.
    Possible worlds, concrete or abstract as you like, are irrelevant to the truthmakers for modality—or so I shall argue in this paper. First, I present the neo-Humean picture of modality, and explain why those who accept it deny a common sense view of modality. Second, I present what I take to be the most pressing objection to the neo-Humean account, one that, I argue, applies equally well to any theory that grounds modality in possible worlds. Third, I present an alternative, (...)
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  3.  8
    Choosing Character: Responsibility for Virtue and Vice.Jonathan Jacobs - 2018 - Cornell University Press.
    Are there key respects in which character and character defects are voluntary? Can agents with serious vices be rational agents? Jonathan Jacobs answers in the affirmative. Moral character is shaped through voluntary habits, including the ways we habituate ourselves, Jacobs believes. Just as individuals can voluntarily lead unhappy lives without making unhappiness an end, so can they degrade their ethical characters through voluntary action that does not have establishment of vice as its end. Choosing Character presents an account of ethical (...)
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  4.  13
    Causal Powers.Jonathan D. Jacobs (ed.) - 2017 - Oxford University Press.
    We use concepts of causal powers and their relatives-dispositions, capacities, and abilities-to describe the world around us, both in everyday life and in scientific practice. This volume presents new work on the nature of causal powers, and their connections with other phenomena within metaphysics, philosophy of science, and philosophy of mind.
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  5. The Ineffable, Inconceivable, and Incomprehensible God: Fundamentality and Apophatic Theology.Jonathan D. Jacobs - 2015 - Oxford Studies in Philosophy of Religion 6:158-176.
     
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  6. Emergent Individuals.Timothy O'Connor & Jonathan D. Jacobs - 2003 - Philosophical Quarterly 53 (213):540-555.
    We explain the thesis that human mental states are ontologically emergent aspects of a fundamentally biological organism. We then explore the consequences of this thesis for the identity of a human person over time. As these consequences are not obviously independent of one's general ontology of objects and their properties, we consider four such accounts: transcendent universals, kind-Aristotelianism, immanent universals, and tropes. We suggest there are reasons for emergentists to favor the latter two accounts. We then argue that within such (...)
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  7. Agent Causation in a Neo-Aristotelian Metaphysics.Jonathan D. Jacobs & Timothy O'Connor - 2013 - In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press.
    Freedom and moral responsibility have one foot in the practical realm of human affairs and the other in the esoteric realm of fundamental metaphysics—or so we believe. This has been denied, especially in the metaphysics-bashing era occupying the first two-thirds or so of the twentieth century, traces of which linger in the present day. But the reasons for this denial seem to us quite implausible. Certainly, the argument for the general bankruptcy of metaphysics has been soundly discredited. Arguments from Strawson (...)
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  8.  37
    Choosing Character: Responsibility for Virtue and Vice.Jonathan A. Jacobs - 2001 - Cornell University Press.
    Jacobs' interpretation is developed in contrast to the overlooked work of Maimonides, who also used Aristotelian resources but argued for the possibility of ...
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  9.  35
    Moral Imagination, Objectivity, and Practical Wisdom.Jonathan Jacobs - 1991 - International Philosophical Quarterly 31 (1):23-37.
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  10. Emergent Individuals and the Resurrection.Jonathan D. Jacobs & Timothy O'Connor - 2010 - European Journal for Philosophy of Religion 2 (2):69 - 88.
    We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account (...)
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  11. Armstrong on Probabilistic Laws of Nature.Jonathan D. Jacobs & Robert J. Hartman - 2017 - Philosophical Papers 46 (3):373-387.
    D. M. Armstrong famously claims that deterministic laws of nature are contingent relations between universals and that his account can also be straightforwardly extended to irreducibly probabilistic laws of nature. For the most part, philosophers have neglected to scrutinize Armstrong’s account of probabilistic laws. This is surprising precisely because his own claims about probabilistic laws make it unclear just what he takes them to be. We offer three interpretations of what Armstrong-style probabilistic laws are, and argue that all three interpretations (...)
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  12. An Eastern Orthodox Conception of Theosis and Human Nature.Jonathan D. Jacobs - 2009 - Faith and Philosophy 26 (5):615-627.
    Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I explore (...)
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  13. Causal Powers: A Neo-Aristotelian Metaphysic.Jonathan D. Jacobs - 2007 - Dissertation, Indiana University
    Causal powers, say, an electron’s power to repel other electrons, are had in virtue of having properties. Electrons repel other electrons because they are negatively charged. One’s views about causal powers are shaped by—and shape—one’s views concerning properties, causation, laws of nature and modality. It is no surprise, then, that views about the nature of causal powers are generally embedded into larger, more systematic, metaphysical pictures of the world. This dissertation is an exploration of three systematic metaphysics, Neo-Humeanism, Nomicism and (...)
     
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  14.  27
    Aristotle and Maimonides: The Ethics of Perfection and the Perfection of Ethics.Jonathan Jacobs - 2002 - American Catholic Philosophical Quarterly 76 (1):145-163.
    Maimonides uses Aristotelian philosophical idiom to articulate his moral philosophy, but there are fundamental differences between his and Aristotle’s conceptions of moral psychology and the nature of the moral agent. The Maimonidean conception of volition and its role in repentance and ethical self-correction are quite un-Aristotelian. The relation between this capacity to alter one’s character and the accessibility of ethical requirements given in the Law is explored. This relation helps explain why for Maimonides practical wisdom is not recognized as a (...)
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  15.  13
    Civics, Policy, and Demoralization.Jonathan Jacobs - 2017 - Criminal Justice Ethics 36 (1):25-44.
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  16.  13
    Practical Wisdom, Objectivity and Relativism.Jonathan Jacobs - 1989 - American Philosophical Quarterly 26 (3):199 - 209.
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  17.  21
    Punishing Society: Incarceration, Coercive Corruption, and the Liberal Polity.Jonathan Jacobs - 2014 - Criminal Justice Ethics 33 (3):200-219.
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  18. Being True to the World: Moral Realism and Practical Wisdom.Jonathan A. Jacobs - 1990 - Peter Lang.
    This book begins with a critique of moral relativism and proceeds to develop a realist account of practical wisdom. The central claims are that there are objective moral facts and that knowledge of these facts can be action-guiding. The justification for these claims involves explaining the role of imagination in moral judgment and action and also showing how a realist approach to morality enables us to better account for immorality, revealing it to involve ignorance, error or falsification. The book concludes (...)
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  19. Dimensions of Moral Theory: An Introduction to Metaethics and Moral Psychology.Jonathan Jacobs - 2002 - Wiley-Blackwell.
    A study of fundamental issues in metaethics and in moral psychology, surveying important approaches with an emphasis on the disputed status of moral value and the roles of cognition and sensibility. Coverage of the issues includes discussion of significant thinkers from antiquity to the present.
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  20.  8
    The Humanities and the Recovery of the Real World.Jonathan Jacobs - 2009 - Arts and Humanities in Higher Education 8 (1):26-40.
    This article identifies a common intellectual project of the disciplines that constitute the Humanities. It does not define the humanities but characterizes some of the main features of the distinctive and essential kind of learning uniquely attainable by their study. The humanities enable us to attain an understanding of normativity in the broadest sense; humanistic study leads to a textured, penetrating comprehension of diverse valuative matters and concerns. Moreover, study in the humanities enables us to recognize and appreciate valuative realism (...)
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  21.  86
    Teleology and Reduction in Biology.Jonathan Jacobs - 1986 - Biology and Philosophy 1 (4):389-399.
    The main claim in this paper is that because organisms have teleological constitutions, the reduction of biology to physical science is not possible. It is argued that the teleology of organisms is intrinsic and not merely projected onto them. Many organic phenomena are end-oriented and reference to ends is necessary for explaining them. Accounts in terms of functions or goals are appropriate to organic parts and processes. siis is because ends as systemic requirements for survival and health have explanatory significance (...)
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  22.  59
    Form and Cognition.Jonathan Jacobs & John Zeis - 1997 - The Monist 80 (4):539-557.
  23. “Forgiveness and Perfection,”.Jonathan Jacobs - 2013 - In David Konstan Charles Grisowld (ed.), Ancient Forgiveness. Cambridge University Press.
    A study of the ways Maimonides and Aquinas both borrow from Aristotle and depart from him, in regard to the issue of forgiveness. The paper explicates moral-psychological issues and normative issues, connecting them to the perfectionism of the philosophical anthropology shared by the three thinkers. The theistic commitments of Maimonides and Aquinas ground important departures from Aristotle regarding the possibility of moral change and regarding moral relations between persons.
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  24.  42
    Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides.Jonathan Jacobs - 2010 - Oxford University Press.
    Jon Jacobs emphasises their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with ...
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  25.  5
    Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides.Jonathan Jacobs - 2010 - Oxford University Press.
    A detailed study of the moral philosophy of medieval Jewish thinkers Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides. Jon Jacobs emphasizes their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with contemporary moral philosophy.
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  26.  16
    The Liberal Polity, Criminal Sanction, and Civil Society.Jonathan Jacobs - 2013 - Criminal Justice Ethics 32 (3):1-16.
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  27. A Powers Theory of Causation.Jonathan D. Jacobs - unknown
    In this paper, my central aim is to defend the Powers Theory of causation, according to which causation is the exercise of a power (or manifestation of a disposition). I will do so by, first, presenting a recent version of the Powers Theory, that of Mumford (Forthcoming). Second, I will raise an objection to Mumford’s account. Third, I will offer a revised version that avoids the objection. And, fourth, I will end by briefly comparing the proposed Powers Theory with the (...)
     
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  28.  83
    The Epistemology of Moral Tradition: A Defense of a Maimonidean Thesis.Jonathan Jacobs - 2010 - Review of Metaphysics 64 (1):55-74.
    An explication of the Maimonidean view that tradition--even when anchored in revelation---can be a mode of access to rationally justified moral requirements. The discussion focuses on the mutually reinforcing roles of enlarging understanding on the one hand, and engagement in practice on the other. Deepened understanding of the 'reasons for the commandments' can motivate commitment to practice, which in turn can aid in deepening understanding.
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  29.  16
    How Is Criminal Justice Related to the Rest of Justice?Jonathan Jacobs - 2020 - Criminal Justice Ethics 39 (2):111-136.
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  30.  18
    Some Remarks on Criminology and Moral Philosophy.Jonathan Jacobs - 2019 - Criminal Justice Ethics 38 (3):198-220.
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  31.  56
    Actuality, Possibility, and Worlds. By Alexander R. Pruss.Jonathan D. Jacobs - 2013 - American Catholic Philosophical Quarterly 87 (4):799 - 802.
  32.  32
    Review of Maimonides' Guide for the Perplexed: Science and Salvation, by Donald McCallum. [REVIEW]Jonathan Jacobs - 2008 - Philosophy East and West 58 (3):407-410.
  33.  7
    Introduction to Special Issue.Jonathan Jacobs - 2012 - Arts and Humanities in Higher Education 11 (3):203-205.
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  34.  3
    Criminology and Moral Philosophy: Empirical Methods and the Study of Values.Jonathan A. Jacobs - 2022 - Routledge.
    This book offers an introduction to the philosophical issues of criminal justice ethics in a way suitable for students of criminology and criminal justice. It links philosophical concepts with empirical research in criminology and introduces criminal justice ethics, in the context of political and legal order.
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  35.  2
    Ethics a–Z.Jonathan Jacobs - 2005 - Edinburgh University Press.
    Jacobs introduces the issues, language, concepts and positions central to ethical theorizing. Entries range from antiquity to the present and basic to advance. Cross-referencing allows readers to explore topics in depth. Items explain complex issues of normative ethics, metaethics and moral psychology in non-technical language.
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  36.  21
    Judaic Sources & Western Thought: Jerusalem's Enduring Presence.Jonathan Jacobs (ed.) - 2011 - Oxford University Press.
    A collection of ten new papers by ten authors, exploring respects in which there are Judaic sources for important (and often contested) Western moral and political ideas and ideals. It focuses on distinctively Judaic roots of the so-called 'Judeo-Christian tradition.'.
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  37.  14
    Judaic Sources and Western Thought: Jerusalem's Enduring Presence.Jonathan Jacobs (ed.) - 2011 - Oxford University Press.
    The essays in this volume bring into relief the distinctly Judaic origins of many of them and explicate how they remain valuable resources for moral and ...
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  38. Paul Bloomfield, Ed.'s Morality and Self-Interest. [REVIEW]Jonathan Jacobs - 2009 - Reason Papers 31:171-174.
     
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  39.  15
    Reason, Religion, and Natural Law: From Plato to Spinoza.Jonathan A. Jacobs (ed.) - 2012 - Oxford University Press.
    A collection of new papers by ten philosophers exploring relations between conceptions of natural law and theism, ranging from Plato to the early modern period. Rather than defending a a specific view of natural law, the papers explicate the complex texture of the relations between the diverse conceptions of natural law and diverse conceptions of theism and its significance for moral and political thought.
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  40. “Torah and Political Power: Judaism and the Liberal Polity.Jonathan A. Jacobs - 2010 - Trumah.
    Discusses the respects in which religiously grounded considerations can have an appropriate---even important--role in the public and political discourse of a liberal polity. Examines the role tradition can have in enabling people to attain a reasoned justification for moral ideas and ideals, i.e., tradition is not always an impediment to universally valid or objective considerations. Also, discusses respects in which modern liberalism owes an important debt to religious ideas.
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  41.  1
    The Liberal State and Criminal Sanction: Seeking Justice and Civility.Jonathan A. Jacobs - 2020 - Oup Usa.
    Jonathan Jacobs examines the injustice of incarceration in the U.S. and U.K., both during incarceration and upon release into civil society. Situated at the intersection of criminology and political philosophy, Jacobs's focus is on moral reasoning, and he argues that the current state of incarceration is antithetical to the project of liberal democracy, as it strips incarcerated people of their agency. He advocates for reforms through a renewed commitment to the values and principles of liberal democracy and proposes a retributivist (...)
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  42.  4
    The Routledge Handbook of Criminal Justice Ethics.Jonathan Jacobs & Jonathan Jackson (eds.) - 2016 - Routledge.
    The enormous financial cost of criminal justice has motivated increased scrutiny and recognition of the need for constructive change, but what of the ethical costs of current practices and policies? Moreover, if we seriously value the principles of liberal democracy then there is no question that the ethics of criminal justice are everybody’s business, concerns for the entire society. _The Routledge Handbook of Criminal Justice Ethics_ brings together international scholars to explore the most significant ethical issues throughout their many areas (...)
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  43. Free Will and Naturalism: How to Be a Libertarian and a Naturalist Too.Kevin Timpe & Jonathan D. Jacobs - 2015 - In Kelly James (ed.), The Blackwell Companion to Naturalism. Blackwell. pp. 319-335.
    As pop naturalists tell it, free will is incompatible with naturalism. And apparently many scientists agree. Philosopher Daniel Dennett reports, for example, that he has “learned from discussions with a variety of scientists…[that] free will, in their view, is obviously incompatible with naturalism, with determinism, and very likely incoherent against any background, so they cheerfully insist that of course they don’t have free will” (2013, 47). Many philosophers, however, disagree (e.g., Mele 2014; Nahmias 2014; Vargas 2014), since compatibilist forms of (...)
     
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  44.  24
    Deliberation, Self-Conceptions, and Self-Improvement.Jonathan Jacobs - 1989 - Idealistic Studies 19:1.
    It is only for persons that the question, “How shall I live?” arises, and it arises inevitably, even if in an inarticulate and unreflective manner. Persons must deliberate, decide, plan, and schedule their actions. Openness with respect to ends confronts them, and they must structure and direct their lives by determining what sort of career to trace out, even if it proves to be a career of routine or unambitious undertakings. Circumstances can constrain and compel, and the openness persons confront (...)
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  45.  13
    Are Human Relationships Morally Basic?: A Response to Kellenberger.Jonathan Jacobs - 2013 - Theoretical and Applied Ethics 2 (1):37-49.
    This response questions whether human relationships are morally basic in the manner the author suggests, and also whether reference to human relationships is necessary for explaining moral principles, obligations, and judgments. I argue that, often, those can be explicated without essential reference to human relationships, except perhaps in the respect that the moral issues concern human beings. Also, Kellenberger maintains that immorality is to be understood in terms of “violations” of human relationships. However, features other than facts about human relationships (...)
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  46.  44
    Criminal Justice and the Liberal Polity.Jonathan Jacobs - 2011 - Criminal Justice Ethics 30 (2):173-191.
    There are several reasonable conceptions of liberalism. A liberal polity can survive a measure of disagreement over just what constitutes liberalism. In part, this is because of the way a liberal order makes possible a dynamic, heterogeneous civil society and how that, in turn, can supply participants with reasons to support a liberal political order. Despite the different conceptions of justice associated with different conceptions of liberalism, there are reasons to distinguish the normative focus of criminal justice from other aspects (...)
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  47. Sabina Lovibond, Ethical Formation. [REVIEW]Jonathan Jacobs - 2003 - Philosophy in Review 23 (2):121-123.
     
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  48. The Unity of the Vices.Jonathan Jacobs & John Zeis - 1990 - The Thomist 54 (4):641-653.
     
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  49.  40
    Why Is Virtue Naturally Pleasing?Jonathan Jacobs - 1995 - Review of Metaphysics 49 (1):21 - 48.
    A great deal is compressed into this passage; pleasure is associated in important ways with our nature; it has a crucial role in moral education; we can be pleased and displeased correctly or incorrectly, and this has a place in making character; and pleasure is something that matters all through a human life. Some of the themes are introduced and discussed at earlier places in the Ethics; some receive fuller treatment in book 10. The idea that some things are naturally (...)
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  50.  37
    Metaethics and Teleology.Jonathan Jacobs - 2001 - Review of Metaphysics 55 (1):41 - 55.
    THERE IS AN IMPORTANT RESPECT in which virtue-centered ethical realism needs to be more Aristotelian than it is typically willing to admit. This concerns the way in which teleological considerations need to be more explicitly acknowledged. Reflection on moral phenomenology, discourse, and practice supports realism and also reveals that teleological considerations cannot be entirely disowned by it. The teleology is not a grand teleology, however; it is not the view that there is a unique perfection of human nature, and it (...)
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