In ancient times the people
of Egypt used to make the fantastic claim that they were one of the
earliest peoples on earth. How could it be so? argued Herodotus, for,
compared to many other lands Egypt was only of recent origin and could
not therefore be the home of one the earliest peoples. Enquiries and
observations showed that the country from the mountain range above
Memphis down to the Mediterranean sea was once a big gulf. It took a
very long time for this gulf to fill up by the silt gradually deposited
by the river Nile. In course of time it rose above the sea level and
became fit for human settlement. Neither the bizarre tests conducted by
the Egyptians nor the idle tales told by them to prove their claim was
therefore of any avail. In ancient times the Egyptian delta itself did
not exist.
The ancient Egyptians were not the only people who told idle tales and
fabricated fantastic fables. Myth-making has been the characteristic of
man in all ages and places. The ancient world has however been the most
congenial and prolific in this respect. This to a great extent explains
the reason why epic literature flourished during the earlier states of
human civilization. This has been largely because of the ignorance of
primitive man. Yet to develop his power of scientific reasoning he was
more like a simple child than a grown up adult. He was given more to
imagination than speculation. He could not understand the world around
him. it was full of mystery and filled him with a profound sense of awe
and wonder. It also excited his curiosity with which he has been endowed
by nature in an uncommon measure. At the same time there was a
compulsion to unveil this mystery to ensure his survival. Since its
birth as a part of the solar system the planet earth has taken millions
of years and undergone violent upheavals and to changes to evolve from a
cloud of gas and dust to its present state consisting of continents and
oceans, plains and plateaus, rivers and mountains. In the remote past it
was not a very hospitable place to live in. In the history of the planet
the emergence of life is a very recent phenomenon and its survival has
been a perennial struggle against a harsh physical environment.
Primitive man found his existence very precarious and full of perils. He
felf utterly helpless in the presence of the elemental forces of nature.
In the beginning he imagined these forces to be the manifestations of
the powers of some supernatural beings-- the so-called gods and
goddesses and devils and demons, who were very eccentric and behaved in
an arbitrary manner. Their moods changed without any rhyme or reason.
Now they were benign and bounteous for which the grateful primitive man
sang their paeans in homilies and hymns. But the very next moment they
were angry and ' red in tooth and claw ' they inspired fear. "As files
to wanton boys are we to the gods they kill us for their sport", so the
early man thought. He therefore did his best to keep them always in good
humour. He recited tales of their power and glory, offered prayers and
sacrifices and observed elaborate and esoteric rituals. The propitiation
of some of these deities was often not an easy task. Only human blood
could quench their thirst. It was rare that a Jehovah spared the life of
an Isaac. To flatter some of them man went to ridiculous lengths. The
Greeks, for example, called the Furies --- that fearsome trio of sisters
--- the ' Eumenides ', meaning ' the good-humoured ladies ', in the hope
that such flattery would induce them to be less furious.
This was the world-view of the primitive man, this was his religion. But
at some stage he must have noticed the illogicality of the behaviour of
these divinities and began to have doubts about the efficacy of his
devotions. He must have found to his chagrin that inspite of his
worships and prayers disasters befell him like bolts from the blue. And
everybody was not a Job, a model of patience and faith. There was often
a Titan of a man, a Prometheus for example, who was curious and
courageous and dared the wrath of the mighty gods to steal fire from
heaven. As punishment for this the gods chained him to the rocks on the
mount of Caucasus where a ferocious eagle continually tore at his liver.
People like him also suffered at the hands of their fellow beings, the
very people for whose benefit they worked. They were accused of impiety
and irreverence. The questions they asked were sacrilegious to the
cowardly and conservative majority and inconvenient to the class of
people called priests who claimed to be the mouthpieces of the gods and
had come to acquire and wield enormous powers. Such has been the fate of
the pioneers and the pathbreakers. Socrates had to drink hemlock, Jesus
was crucified at Golgotha with common thieves, Galileo was persecuted by
the Inquisition and many such must have been there before them whose
names are today lost to us. On the blood and bones of such people stands
the magnificent edifice we call civilization. And nothing could suppress
man's spirit of enquiry and he has gone on asking questions about the
causes of things and found out the truths.
But man is not only a rational being capable of reasoning out the causes
and principles of things. He also knows how to put his knowledge to
practical use to solve the problems which he faces in his day to day
life. Often these problems bothered him so much that they compelled him
to wager everything to find out their solutions. Sometimes it was a
question of life and death. The fund of knowledge thus acquired by him
was necessarily meagre at first and he was yet to feel confident. He was
wary and afraid of attempting something new. Once he came to discover
the secrets of nature he must have made a tentative beginning by
adjusting his ways of life to the ways of nature. But in course of time
with the increase in his knowledge his confidence grew and instead of
only himself adjusting to nature he began to make nature also adjust to
his ways of life wherever possible. And his prize for such exertions has
been nothing short of miraculous. His survival is no longer uncertain
and insecure, his life has been prolonged, freed from diseases, made
vastly comfortable, his food, shelter and clothing are in plenty and all
these and many more to be had in season and out of season and enjoyed at
great leisure. His restless spirit is always innovating and after
satisfying the rudimentary and bare necessities of life he has been
continuously creating newer wants and finding newer ways and means for
their satisfaction. He wants as if to ' drink life to the less.' He
wants to explore the uttermost potentials of his existence. Were one of
his primitive predecessors to visit him today he would be dumbfounded to
find that his modern successor's life is no longer 'nasty, brutish and
short' and he has turned the world into a veritable paradise. Now he is
ready to supplant the gods.
The picture is very rosy and optimistic indeed. But is it really so? No
less a person than Einstein thought that man has run his course and he
will be extinct soon. It will not be an act of God like the destruction
of the two sinful cities of the plain, Sodom and Gomorrah, by a fire
from heaven, but man's own doing. The unprecedented holocaust of the
Second World War must have prompted Einstein to make such a gloomy
prophecy. For an intellectual giant like him it was very natural to feel
frustrated, for people like him know better than ordinary men what
immense possibilities of betterment of the conditions of human existence
open up with each great scientific discovery, but it is the depravity of
man that puts such discoveries to abuses. Even if we leave alone the
wars and nuclear weapons and their capability to kill millions, we find
that modern technology has other very destructive aspects which have
already caused the extinction of many plants and animals and now it is
threatening the very existence of man. The causes of extinction of many
species during earlier geological epochs are subjects of much debate,
but there is widespread agreement that the arrival of humans heralded
the most recent extinctions. The lives of most animals are governed by
instincts and they do not know how to make nature adjust to their needs.
But in the animal kingdom man is unique. He is intelligent and skillful
and capable not only of adjusting to the changes in his environment but
also of manipulating it to suit his purposes. But man's power of such
manipulation is not limitless. The geological changes take place over a
span of time which is so vast that they are almost imperceptible to an
individual or to a few generations. Such gradual changes may be coped
with by living organisms by gradual adaptation. But when the changes are
violent and take place all on a sudden without any prior warning, like
an earthquake or a flood or a cyclone, they prove catastrophic. And man
is as yet not capable of coping with such situations by preventing them
from heppening. In such circumstances he is still as helpless as his
primitive predecessors. The greatest irony is that much of what he has
been doing to make his life comfortable by manipulating nature is
bringing on changes in his environment which are proving catastrophic
and fatal. He seems to be hoist with his own petard. The species which
are extinct today could not in all probability adjust themselves to the
changed conditions. But they were at least not themselves responsible
for inducing or precipitating by their own activities those very changes
which proved fatal to their existence. It is man who is inducing and
precipitating such changes by his own activities. He first endangered
the lives of animals and plants, many of whom have already become
extinct and many more are being threatened every day by such man-induced
environmental changes. As he himself did not feel threatened by such
extinctions he did not bother much about them. But now it is his own
turn, his own survival is in grave danger. Does he bother much about it
either?
Life is very precious because it is very rare. So far as man has been
able to ascertain, it exists nowhere else other than on this planet,
because the physical conditions which make the emergence and survival of
life possible are to be found only here. The evolution of these
conditions seems to be an accident as a result of the whims of nature.
And life can thrive only in a miniscule part of this globe called the
biosphere. It is a spherical zone of thin and delicate film of gases,
water and soil coating the stony surface of the earth and extends over
those parts of the earth where water can exist in a liquid form. Its
size is a mere 1 / 300th. part of the earth's diameter. Its upper limit
is little higher than the permanent snow-line, just over 6 km, (4 miles
) at the highest. Below ground it reaches down into the soil as far the
deepest growing trees and into caves. In the oceans life ranges from the
surface to the furthest depths, about 11 km. ( 7 miles ). Between its
highest and lowest limits the biosphere is thus less than 21 km ( 13
miles ) thick ---- only a tiny fraction of the earth's equatorial radius
of 6,378 km ( 3,963 miles ). But thinner still is the productive zone of
life --- between an altitude of 1,800 m ( 6,000 ft. ) and a depth of 180
m ( 600 ft. ), the deepest that sunlight penetrates clear water.
Enormous extremes of temperature and other conditions are known to exist
in the universe. Temperatures, for example, vary millions of degrees
from the depths of the empty space to the centres of stars, yet most
metabolic processes stop in conditions below 0oC ( 32oF ) or above 80o(
176oF ). It is like the mother's womb, which nourishes and protects life
with a care as if no less loving than of a mother. The range and
diversity of life that thrive in this womb is also amazing --- at one
end there are single-celled bacteria which are invisible to the unaided
human eye and at the other end are the gigantic whales of 150 tonnes;
there are mayflies whose adult life may last only 24 hours, while the
wandering albatrosses fly thousands of miles over southern oceans and
live as long as 25 years. Plant life ranges from filmy ferns, whose
delicate fronds shrivel in a minute if taken outside their natural
habitat, to the tough-skinned cacti which can survive on water stored in
their stems; from the lichens which cling on to rocks to the huge North
American redwoods, some over 300 ft. high and more than 2000 years old.
All these living creatures compete and co-operate within this biosphere
and form a great chain of being. And its every part seems to be teeming
with life --- 1.5 million species of living organisms have so far been
catalogued and about 10,000 new animals and 5,000 new plants are added
every year. There were many more who are now extinct --- 100,000 fossils
have been found and there must have been many more whose fossils have
never been found.
This biosphere is the common home of all creatures and contains
innumerable ecosystems which support the lives of innumerable species of
beasts and plants. All of them are interconnected and interdependent and
nature seems to hold them all in a delicate balance. And no change in a
single part is an isolated phenomenon, it effects the whole environment,
the entire biosphere. With the development of technologies like
agriculture and industry man has multiplied his number manifold, made
ever greater demands on the environment and its resources, and in the
process destroyed many ecosystems along with the animals and plants whom
they support. The process is going on at an ever increasing rate. In the
universal scheme of things this biosphere cannot be likened to even a
speck of dust. Nobody knows how long it is going to last. Yet a tiny
creature that man is, he thinks its dimensions are limitless, it is
everlasting and its resources are inexhaustible. Like the prodigal son
of the parable he seems to be in a spending spree. He does not bother
whether there is enough room for the ever-growing population of his
species, and at the ever greater rate of his consumption how long the
limited resources of this planet will last or his material progress can
be sustained. Human population has already crossed 6 billions and by
2050 AD it is likely to cross 10 billions and some mineral resources
will be completely exhausted within the next couple of years. Man's
environment is also very fragile and is to be handled with care.
Mindless tinkering with its natural processes may set in motion an
irreversible chain reaction threatening life. But man does not seem to
care, he appears to be reckless. He is emitting and discharging an
enormous amount of toxic gases and chemicals and dumping harmful solid
wastes through his industrial and other activities. These are polluting
and poisoning the air, water, soil --- the whole environment. The
climate is changing, the planet is getting warmer and warmer every hour
and the ozone layer which protects the biosphere from harmful solar
radiation is gradually disappearing. Yet more than three thousand years
ago the ancient Indian rishi Uddalaka Aruni taught his disciple
Yajnavalkya to pray every morning that everything in our environment be
as sweet honey --- ' may the air blow like honey, the rivers flow with
honey, our days and nights, the dusts of this earth and the skies above
be as sweet as honey, our drinks be deliciously invigorating like honey
and make our intellect keen, the sunlight be pleasant and all our
neighbourhood be smiling.' And he guaranteed that such prayer would make
even a dead tree sprout with fresh green leaves. On the material plane
the picture is already very alarming and on the spiritual side it is
even worse. Man is becoming more and more greedy, much of his greed
being unnatural, because they are for things which man can easily do
without and are not at all essential for a decent existence. Within the
biosphere all living organisms not only compete but also co-operate,
because that is the rule by which nature maintains this great web of
beings. But man seems to consider himself to be above this rule. He will
only compete and not co-operate. He does not recognize that in the
father's house there are many mansions. He is unwilling to co-exist with
others whose territories he has been continuously invading and he has
been elbowing out everyone else. But does the predator know that his own
survival will be in dire peril if his pray on which he feeds becomes
extinct?
Science and technology had a crude beginning in primitive times when
man's attitude towards the world of nature was different from what it is
today. If primitive man wanted to understand it and treat it with care
and respect, modern man wants to enslave and exploit it. Primitive man
thought that the blessings of nature were due to its benevolence which
he could get only by its humouring, modern man thinks that by sheer
force he can make nature yield him all its benefits. Primitive man's
myths and legends were his science to the questions of the barbaric
child, the explanation of the thunder or the rain, of the origin of man
or fire, of disease or death. An animist in faith he admitted no
distinction in the kind of existence of a man, a dog, a tree, or a
stone. He considered himself as an integral but insignificant part of
creation. He was imbued with a spirit of humanity and respect. He
treated all objects whether animate or inanimate as his fellow beings.
He imagined that ' from heavenly harmony this universal frame began'.
The highest state of his existence, therefore, man mystically conceived
to be a harmonious relationship with all creation. This simple faith
born of imagination gradually gave way to philosophical speculation that
searched for a first principle embracing all diversity in one great
unity. It gradually assumed a sophisticated form in his early
philosophy. Plato, for example, conceived the creation as a ' great
chain of being ' underlying which is a cosmic unity and fullness, where
the lowest forms of being are linked with the highest in an ascending
order starting from a material basis and rising to a spiritual pinnacle.
The kind of ideal commonwealth in which he sought happiness ---- the
Republic of Plato for instance, laid stress mainly on the social,
economic and political aspects. Francis Bacon, the Renaissance
propagandist of science and technology, respected Plato and Aristotle
but was disappointed with them as they diverted their attention to
ethical problems, which was a setback to the development of science and
technology in ancient times. During the medieval period theology came to
dominate human thought. It was the 'queen of science' and anything
conflicting with the dogmas of the scriptures was heresy, which the
Inquisition did its utmost to suppress and brutally punish. By the
standard it had set for itself, its treatment of Galileo was rather
merciful. Otherwise anybody trying to delve deep into the mysteries of
nature, like the legendary Faust, was a ' black magician ' and a
worshipper of the Devil and had to be exorcised. Theology gave man
dominion over other creatures no doubt but taught him the virtue of
renunciation of sensual pleasures for enjoyment of eternal bliss in
another world. With the advent of the Renaissance in Europe towards the
close of the 15th century all these began to radically change. In
contrast to the Aristotelian method of deduction, Bacon in his Novum
Organum advocated the new method of induction for studying nature in
order to master it so that man's 'estate' could be improved. The ideal
commonwealth which Bacon visualised in his New Atlantis laid emphasis
not on governmental or social or moral institutions, but on scientific
achievements. Bacon's plan calls for the creation of a research
institute of scientific workers, a "Solomon's House," producing " great
and marvellous works for the benefit of man ". In other words, mastery
over nature and technical skill and the resultant material progress are
conceived to be the key to human happiness. This is available in this
very world to which man needed to turn his attention more than to an '
other world ' yet to come and which one could reach only after one's
death and by an ascetic pursuit of moral and religious virtues and
renunciation of material comforts. With the establishment of the Royal
Society in England, largely by his adherents after 34 years of his
death, Bacon's dream came true. What followed was the 17th. century
scientific revolution. This was accompanied by a radical change in man’s
attitude towards the world of nature. Nature was seen as a machine, no
longer the master but the slave of man to cater to his needs. His
conception about himself also underwent a corresponding change. He was
no longer an ordinary member of the animal kingdom which consisted
mostly of creatures without any power of reasoning. Descartes, the great
mathematician and the father of modern European philosophy, deduced the
existence of man from the fact that he possessed the power of reasoning
---- ' cogito ergo sum, ' I think therefore I exist, thus he argued. How
exaggerated a notion man came to from about himself is evident from the
same philosopher's theory of psycho-physical parallelism, according to
which there was no interaction whatsoever between the bodily and the
mental states and processes. When his own body was so inferior the
status of nonhuman creatures, not to speak of the world of nature as a
whole, can easily be guessed. As a rational and thinking being man saw
himself as a creature apart from the whole creation.
This scientific revolution was followed by the Industrial Revolution
which capitalized on the achievements of the theoretical scientists and
gradually made science the handmaid of technology. It revolutionized the
western society in all its aspects ---- intellectual, religious, ethical
and economic. Roman Catholicism gradually gave way to Protestantism,
Feudalism to Capitalism, and Dogmatism to Rationalism. The rise of the
factory system and mass production of cheap consumer goods came as a
great boon to the people at large, and created the widespread awareness
that the kingdom of heaven had arrived at last. Selfish profit-making
became the dominant motive of human actions, and the capitalists in
their relentless search for more and more profits whetted the appetite
of men and made them insatiably greedy by creating newer wants and
turning yesterday's luxury into today's necessity. The seeds of modern
consumer society were thus sown. The days of plain living and high
thinking were gone. This was also the beginning of the so-called
technological man. His chief concern is the improvement of his
technological skill and maximization of material comforts. To achieve
that end he is even ready to sacrifice morality. And gradually he has
grown almost totally amoral. Any discovery or invention he sees as a
work well and intelligently done without bothering about its total moral
or other effects. To him perfection of workmanship and execution is an
end in itself to be achieved at any cost. From the splitting of the atom
to the building of the bomb was but a small step which man took without
any compunction. He has gained in intelligence and mechanical skill but
lost in morality and wisdom. In many ways Bacon typifies the modern man.
He died of bronchitis contracted while experimenting on refrigeration.
He was ambitious and fond of the good things of life. He was a self –
seeker and thoroughly worldly and secular. To fulfil his ambition he did
not hesitate to betray his friend and patron, the young Earl of Essex,
in whose trial he volunteered to give incriminating evidence. This
English Machiavelli never had enough money necessary for his material
comforts and as a judge used to accept bribes. He was a great intellect
but without any moral scruple. In the bureaucratic rat race he managed
to get preferment over the eminent jurist Coke by supporting the
supremacy of royal prerogative over common law of whose supremacy Coke
was a great advocate. And yet more than Coke Bacon had the premonition
of the coming conflict between the king and parliament. It is not only
the rottenness of the court at Elsinore but also this moral depravity of
the intellectually resurgent and adventurous Renaissance man that seems
to be the theme of the famous soliloquy of Shakespeare's Hamlet : " What
a piece of work is man! How noble in reason! how infinite in faculties!
in form and moving, how express and admirable! in action, how like an
angel! in apprehension, how like a god! the beauty of the world! the
paragon of animals! And yet, to me what is this quintessence of dust?
Man delights not me, no, nor women neither --------."
Modern man is intoxicated by the power he has acquired through his
scientific inventions and technological skills and he views the world as
a mere object of his enjoyment. In his arrogance he thinks he can do
whatever he pleases with this world. He has turned it into a hedonist’s
heaven where sensual pleasure is considered to be the summum bonum of
life. To achieve that end he is extremely narrow and selfish and uses
others, including even his own fellow creatures, as mere means.
Increasingly lacking in public spirit he only lives for the present and
for his own self. The kind of future he feels concerned about is more
fantastic than realistic. In his science fictions, the epics of the
modern age, he has created new myths and legends to replace those of the
primitive man, in which the technologists are as omnipotent as those
gods of old. He has developed a kind of arrogance and superstitious
belief that there are no problems which his science and technology
cannot solve. How hollow is his boast is proved not only by such
cataclysms as floods, cyclones or earthquakes, which occasionally visit
him and about which still he can do hardly anything, but also by his
helplessness in controlling his own creation ---the monster of modern
technology. Yet proud man forgetting his ‘glassy essence’ and ‘dres't in
a little brief authority’ ‘like an angry ape, plays such fantastic
tricks before high heaven, as make the angels weep’. Newton, whose
momentous discovery of the laws gravitation changed the whole character
of the physical sciences, knew this and remained a humble man. He
thought that he was only collecting some pebbles on the shores of an
unfathomable ocean. The same cannot be said of our scientists and
technologists, our miracle men, whom we indiscriminately regard as our
heroes. Some of their precursors ---the alchemists and necromancers of
old, were viewed with suspicion, because it was thought that they had
sold their souls to the Devil. Science and technology mean much of our
civilization and we cannot do without them. They are neither good nor
bad in themselves, it is man who decides how will use them, either for
destructive or for constructive purposes. What should be the option of
man as a race? According to the astronomers our sun is an ordinary star
and like other stars will ultimately die along with its planetary
system. In his efforts to escape that fate man has conquered space and
his search is on to find out another world where he can hope to survive
as a race. But neither the death of the solar system nor the discovery
of another habitable world is going to happen tomorrow or day after.
Till either the one or the other of these happens, perhaps millions of
years hence, man has to survive on this very planet. And that is
possible only by saving and not by destroying it.
Since the Renaissance there have been phenomenal advances in man’s
scientific knowledge and technological skill which have made his modern
civilization possible. The prospect has been so optimistic that the sky
seemed to be the limit of his progress. The material quality of his life
has improved to a level beyond his imagination and made him blind to the
dangers of science and technology not only to the moral fabric of his
society but also to his very material civilization. Two catastrophic
world wars in quick succession for the first time made man aware of the
enormous destructive potentials of his technology. The realization that
its use in other spheres is no less destructive came late. A handful of
people who first tried to draw attention to this were regarded as morbid
creature or false Jeremiahs, and nobody was prepared to pay any heed to
their warnings. There overoptimistic detractors argued that the recent
changes in the environment were the results of cosmic evolution rather
than man-induced. “This is the excellent foppery of the world!”- so says
very appropriately another Shakespearean character in a different
context, “that when we are sick in fortune --often the surfeit of our
own behaviour --we make guilty of our disasters, the sun, the moon, and
the stars: as if we are villains by necessity---". Theirs was a lone
voice crying in the wilderness and no group action in the form of a
movement for the protection of the environment had begun. By the last
quarter of the 20th century the ecological and environmental disasters
which modern technology was causing became too obvious to be ignored any
more in the highly industrialized countries of the West and gave rise to
protectionist movements. Complacence gradually gave way in worries and
anxieties, and deliberations at the international level under the
auspices of the United Nations about devising the ways and means to
combat the evils of modern technology and saving the environment took
place for the first time at Stockholm in 1972. Since then many summit
meeting have been held, lengthy and pious declarations made and many
protocols signed. But man is still ambivalent in his search for and use
of an alternative environment-friendly technology. And if the latest
summit be an indication of the sincerity of participating nations, it is
going to be long before what is publicly professed is actually
practiced. This summit even failed to reach unanimity on vital issues.
The reasons are not far to seek. The individual is unable to disabuse
himself of his addiction to existing technology and any downscaling in
its use he views as a disaster. For that will make him forego much of
his long accustomed luxury that serves as an aphrodisiac to satisfy his
perverted appetite. The Bhopal gas tragedy and the Chernobyl nuclear
power plant disaster are not isolated phenomena. Scientific
investigations and studies have conclusively proved how dangerous modern
technology is to human environment, yet its advocates are not wanting.
The governments are shy, for technology means power and prosperity. The
rich ones are afraid of becoming poor and losing their dominating
position in world politics, while the poor ones are reluctant to miss
the chance of solving their problem of poverty through greater use of
technology. Moreover there is a good deal of distrust between the
nations of the rich North and the poor South and there has already
started a virtual cold war between them over environmental issues.
Technologically the most advanced state today is the U.S.A. where there
is a strong protectionist lobby. Its present president before recently
getting elected made many promises for the protection of the
environment, but went back on them soon after assuming office apparently
yielding to the pressures of the industrialists. Whereas he has been
ignoring the pressures from other highly industrialized western nations
and is refusing to sign the Kyoto protocol for reduction of emissions of
green house gases. Globalisation has generated greater compulsion for
the multinational giants for increased use of technology in order to
survive in the worldwide competitive market. Thus vested interests are
many which are deeply entrenched in human society and the moral courage
and the political will needed to fight them are most often lacking. The
crisis is very much upon us and yet we are not ready to act. It is our
duty to make ourselves acutely aware of the risks we are running in our
use of some of the existing technology and the urgency in finding out an
alternative which will not lower the level and quality of our life
without causing irreparable damages to our environment.
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