Relevant bibliographies by topics / Justice (Philosophy) - History

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Justice (Philosophy) - History'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Justice (Philosophy) - History"

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Neiman, Susan. "Justice and History." Philosophy 95, no. 2 (April 2020): 211–25. http://dx.doi.org/10.1017/s0031819120000017.

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AbstractThis article explores intergenerational justice and its connection to historic (in)justice and reparations. It includes both the post-war period, and the abolition of the transatlantic slave trade, as case studies.
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Winter, Stephen. "Uncertain Justice: History and Reparations." Journal of Social Philosophy 37, no. 3 (September 2006): 342–59. http://dx.doi.org/10.1111/j.1467-9833.2006.00341.x.

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Taylor, Paul C. "After Race, After Justice, After History." Southern Journal of Philosophy 47, S1 (March 2009): 25–41. http://dx.doi.org/10.1111/j.2041-6962.2009.tb00137.x.

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Papke, David Ray, and Wai Chee Dimock. "Residues of Justice: Literature, Law, Philosophy." American Historical Review 102, no. 4 (October 1997): 1118. http://dx.doi.org/10.2307/2170635.

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Lockwood, Thornton. "Ethical Justice and Political Justice." Phronesis 51, no. 1 (2006): 29–48. http://dx.doi.org/10.1163/156852806775435143.

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AbstractThe purpose of Aristotle's discussion of political justice (τò πoλιτικòν δικαιoν) in EN V.6-7 has been a matter of dispute. Although the notion of political justice which Aristotle seeks to elucidate is relatively clear, namely the notion of justice which obtains between free and equal citizens living within a community aiming at self-sufficiency under the rule of law, confusion arises when one asks how political justice relates to the other kinds of justice examined in EN V. Is political justice a highly determinate subdivision of justice which Aristotle examines alongside the other varieties of particular justice analyzed in EN V.2-5? Or is political justice related to the analysis of ethical agency which follows in EN V.8-11? The question is complicated by the fact that the passage in question – EN V 1134a17-1135a15 – has occasioned much speculation about textual dislocations and has been incorporated into chapter divisions differently according to the two prevalent modern editorial divisions of the Ethics.To resolve these problems, I argue that Aristotle's account of political justice is situated within an extended aporetic analysis which begins in EN V.6 and extends through EN V.8. Aristotle introduces the notion of political justice within the extended analysis concerning the ascription of character states because calling someone just or unjust presupposes that the person is a fully mature ethical agent, but anyone capable of political justice possesses such agency. Once the extended argument in the second half of EN V is properly understood, it appears that the received text is not in need of emendation. To further support my claim that Aristotle's account of political justice introduces a new inquiry which is not analogous to the analyses of particular justice in the first half of EN V, I compare political justice to the other species of justice.
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Kidd, Ian James. "HUMILITY AND HISTORY." Think 13, no. 38 (2014): 59–68. http://dx.doi.org/10.1017/s1477175614000098.

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I argue that amongst its many benefits, the history of philosophy is an excellent resource for the cultivation of certain intellectual virtues, most notably gratitude, humility, and justice. Acquaintance with the history of philosophy can, therefore, be edifying, in the sense of being conducive to the cultivation and exercise of virtues. These virtues can be cultivated in many ways, but the history of philosophy offers unique means for securing them, and some familiar pedagogical and intellectual uses of the history of philosophy in fact reflect its edifying functions.
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Armstrong, John. "Epicurean Justice." Phronesis 42, no. 3 (1997): 324–34. http://dx.doi.org/10.1163/15685289760518216.

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Schmidtz, David. "HISTORY AND PATTERN." Social Philosophy and Policy 22, no. 1 (January 2005): 148–77. http://dx.doi.org/10.1017/s0265052505041063.

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This essay compares Rawls's and Nozick's theories of justice. Nozick thinks patterned principles of justice are false, and offers a historical alternative. Along the way, Nozick accepts Rawls's claim that the natural distribution of talent is morally arbitrary, but denies that there is any short step from this premise to any conclusion that the natural distribution is unjust. Nozick also agrees with Rawls on the core idea of natural rights liberalism: namely, that we are separate persons. However, Rawls and Nozick interpret that idea in different ways-momentously different ways. The tension between their interpretations is among the forces shaping political philosophy to this day.
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Binmore, Ken. "JUSTICE AS A NATURAL PHENOMENON." Think 8, no. 22 (2009): 7–23. http://dx.doi.org/10.1017/s1477175609000025.

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This article is my latest attempt to come up with a minimal version of my evolutionary theory of fairness, previously summarized in my book Natural Justice. The naturalism that I espouse is currently unpopular, but Figure 1 shows that the scientific tradition in moral philosophy nevertheless has a long and distinguished history. John Mackie's Inventing Right and Wrong is the most eloquent expression of the case for naturalism in modern times. Mackie's demolition of the claims made for a priori reasoning in moral philosophy seem unanswerable to me.
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GEUSS, RAYMOND. "Neither history nor praxis." European Review 11, no. 3 (July 2003): 281–92. http://dx.doi.org/10.1017/s1062798703000280.

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John Rawls construed the Theory of Justice as central to political philosophy, and defended a series of purportedly egalitarian versions of such a theory. This essay points out that Rawls' philosophy became increasingly influential during precisely that period in recent history – the last quarter of the 20th century – in which global inequality increased most dramatically, and explores some possible explanations of this peculiar fact. It concludes by arguing that methodological defects make his approach fundamentally misguided: early versions of his theory are too abstract to be of relevance to understanding politics or as guides to action, and later ones too parochial.
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Dissertations / Theses on the topic "Justice (Philosophy) - History"

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Vissio, Gabriele. "Lo stile della giustizia : Canguilhem filosofo dei “problemi umani concreti”." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H230.

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Cette thèse doctorale en philosophie a pour sujet l’ensemble de la pensée de Georges Canguilhem, figure éminente de la philosophie française au XXème siècle, qui est aujourd’hui au cœur des intérêts d’un grand nombre d’études qui se développent aussi bien sur le plan historiographique que sur le plan purement théorique. Le travail qu’on présente ici se développe en trois volets. La première partie du travail est consacrée à une présentation de l’idée unitaire de la philosophie de Canguilhem. La deuxième développe une analyse de cette philosophie en identifiant quatre couples de concepts et de «mots-clés» qui permettent une présentation générale des lignes de recherche principales de Canguilhem : 1. Faits et Valeurs ; 2. Histoire et Concept ; 3. Connaissance et Vie ; 4. Technique et Société. Cette analyse conduit, dans ses dernières conclusions, à une idée de justice qui semble être au cœur du programme philosophique de Canguilhem. La troisième et dernière partie de la thèse est donc consacrée à examiner ce concept de justice. La couple de notions de «nécessité» et de «résistance» fournit une clé interprétative de la justice qui permet ainsi de relire l’unité de la philosophie canguilhemienne
This PhD Thesis in Philosophy deals with the thought of Georges Canguilhem as a whole. Canguilhem is a distinguished figure of the 20th century French philosophy and today his works are attracting the interest of a number of studies focused both on the historiographical and the theoretical level. This doctoral work is structured in three main parts. The first part provides a general presentation of the core idea which is the basis of the unity of the Canguilhem’s philosophical program. The second part aims to analyse this philosophy by identifying four couples of concepts and "key-words" permitting a general presentation of the main lines of research of Canguilhem’s work: 1. Facts and Values; 2. History and Concept; 3. Knowledge and Life; 4. Technique and Society. This analysis tends to the conclusion that a certain idea of justice forms the basis of the philosophical program of Canguilhem. The third and last part of the PhD Thesis examines this concept of justice finding in the conceptual couple given by "necessity" and "résistance" both a key to interpreting the notion of "justice" and a way to read the unity of Canguilhem’s philosophy
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Flipo, Fabrice. "En quoi la crise environnementale contribue-telle à renouveler la question de la justice ? Le cas du changement climatique." Phd thesis, Université de Technologie de Compiègne, 2002. http://tel.archives-ouvertes.fr/tel-00957797.

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Savoir qui peut émettre quelle quantité de gaz à effet de serre engage la question de la justice internationale et la justice vis-à-vis des générations futures. La justice est à la fois la cause et la solution du conflit. Pour apporter des éléments de réponse, cette thèse procède en trois parties. La première vise à établir comment le problème a été construit, et dans quel contexte il se pose. Elle montre que l'industrialisme, paradigme né au XIXe siècle en Occident et qui se généralise à la fin du XXe siècle, rencontre deux objections à son déploiement : la croissance des inégalités, et la dégradation de l'environnement. Ces objections sont lourdes de conséquences. La seconde examine d'une manière critique les trois théories de la justice actuellement disponibles : l'anarchie des Etats, l'éthique du droit naturel et le cosmopolitisme néolibéral. Elle constate que le volet relatif à la nature est faible voire inexistant, tandis que la dimension internationale est partielle. La troisième partie vise à jeter les bases d'une théorie capable de surmonter les principales difficultés rencontrées précédemment. Après avoir reconstruit le concept de nature, nous abordons l'éthique de la nature et la question du développement. Constatant qu'une théorie de la justice ne peut pas être achevée dans aucune théorie, nous achevons l'analyse en l'ouvrant sur le débat politique. Cette thèse veut montrer que la crise environnementale a sa source dans deux types de justice qui ont été négligés : la justice vis-à-vis du lointain, spatialement et temporellement (nations, générations futures), et la justice vis-à-vis des êtres vivants non humains. La crise environnementale contribue à renouveler la question de la justice en reposant la question de la définition de la liberté dans quatre dimensions : l'étendue et le contenu des libertés, la définition et la qualification des identités porteuses de ces libertés, l'identification et la construction des institutions techniques et culturelles susceptibles de réaliser ces libertés, et enfin l'identification des éléments et régulations naturels dont l'intégrité ne doit pas être menacée par l'exercice de ces libertés.
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Abram, Isaac. "Issues of Sustainability in the Works of James C. Scott." Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1386319730.

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Herzog, Lisa Maria. "Inventing the market. Smith, Hegel and political theory." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:39eb8122-b2a3-4070-8fc2-12ed6e5568cc.

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This thesis analyses the constructions of the market in the thought of Adam Smith and Georg Wilhelm Friedrich Hegel and their relevance for contemporary political philosophy. Combining the history of ideas with systematic analysis, it contrasts Smith’s view of the market as a benevolently designed ‘contrivance of nature’ with Hegel’s view of the market as a ‘relic of the state of nature.’ In two interpretative chapters these two constructions of the market are discussed within the contexts of Smith’s and Hegel’s thought. In three systematic chapters, the relevance of these different constructions for the problems of identity and community, social justice, and different notions and dimensions of freedom is discussed. The first of these chapters argues that the conceptualization of the labour market as a market place for human capital or as a locus for the development of a professional ethos has a deep impact on how one thinks about the relation between individual and community, cutting across the debate between liberals and communitarians. The second systematic chapter shows that the market can be seen either as an instrument for addressing issues of social justice or as an institution against which social justice needs to be realized: for Smith, who thinks that free markets reward virtue and equalize income, it is the former, whereas for Hegel, who holds that free markets lead to unpredictable results and exacerbate social differences, it is the latter. The third systematic chapter addresses the relation between different aspects of liberty and the market. It shows that the market offers both chances and risks for liberty in the sense of individual autonomy, and analyses the relations of the market to positive liberty in a political sense. The concluding chapter draws some broader methodological lessons, arguing for a closer integration of economic and political theory at a ‘less-ideal’ level.
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Berruecos, Frank Bernardo. "Polypeiros sophía : Heródoto en la historia de la filosofía griega." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM3027.

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La thèse centrale de cette recherche consiste à étudier la façon dont les Histoires d'Hérodote, en s'érigeant comme symbole de la pensée présocratique, révèlent une conception politique de la connaissance où les différents modes de la pensée archaïque peuvent trouver une espèce d'architexte qui fournit une méthode particulière de lecture et d'analyse. La manière dont l'historien organise, critique et donne la priorité à l'information met en évidence une conception politique de la connaissance, parce qu'il est toujours dans une position de médiation, il intervient et agit comme arbitre et juge des discours. Cette lutte ou bataille discursive est en définitive un symbole des forces politiques inhérentes à la pensée archaïque. Une des hypothèses centrales ayant guidé cette recherche est la proposition selon laquelle une analogie peut être établie entre le rôle du peuple par rapport au type de gouvernement de sa pólis et le rôle de l'auditoire ou le destinataire d'un récit. Ainsi, l'analyse des textes « présocratiques » peut être réalisée dans le but de pouvoir y tracer une politique du discours déterminée. Le travail est divisé en trois chapitres. Les deux premiers visent à légitimer la proposition qui est développée dans le dernier et qui constitue la thèse à proprement parler. Pour ériger Hérodote en symbole des présocratiques (chapitre 3), il est nécessaire de définir sa position interstitielle tant en amont (Homère, chapitre 1) qu'en aval (Platon et Aristote, chapitre 2), car les présocratiques sont également des interstices entre les corpus homérique et platonicien-aristotélicien
The central thesis of this research is to examine how the Histories of Herodotus, acting as a symbol of Presocratic thought, display a political conception of kwowledge in which the various archaic modes of thought may find a sort of architext that offers a peculiar reading and analysis method. The Histories bring into stage the clash of discourses, the confrontation between them, representing the battle for discursive legitimation. The way the historian organizes, criticizes and sets a hierarchy for the information reveals a political conception of knowledge, because he invariably places himself as a mediator interceding and acting as an arbitrator and judge of discourses. This struggle or discursive battle is definitely a symbol of the political forces that are immanent to the archaic thought. A fundamental hypothesis guiding this research is that an analogy can be drawn between the role played by the people of a city as a function of their form of government and the role of the auditorium or addressee of a discourse. As such, the analysis of the Presocratic texts may be performed under the perspective that it is possible to trace in them a defined politics of discourse. This research comprises three chapters. To raise Herodotus into a Presocratic symbol (Chapter 3), it is necessary to define his interstitial stance with respect to the past (Homer = chapter 1) and the future (Plato- Aristotle = chapter 2). Several terms have been studied and through their forms of articulation in oppositions, associations or mere concomitances, an attempt has been made to determine how they work
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Council, Carolyn Y. "Honoring Their Services: Why Blacks in the United States Should Be Paid Reparations." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1298953816.

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Tshilumba, Kalombo Muadiamvita Gilbert. "Les idéologies politiques africaines: mythe du pouvoir ou instance du développement ?réflexion épistémologique sur le nationalisme congolais à la lumière de la théorie rawlsienne de la justice." Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210475.

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Les idéologies politiques africaines :mythe du pouvoir ou instance du développement ?

Réflexion épistémologique sur le nationalisme congolais à la lumière de la théorie rawlsienne de la justice.

Panafricanisme, négritude, consciencisme, socialisme et nationalisme ont eu en gros sur le sol africain, une double mission :-délivrer les pays du joug colonial

sortir ces pays du sous-développement par un travail d’une

-\
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Rohbeck, Johannes. "Für eine neue Geschichtsphilosophie." De Gruyter, 2014. https://tud.qucosa.de/id/qucosa%3A38468.

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The central idea of this paper is that our contemporary historical awareness which is increasingly turning towards the future is accessible to philosophical reflection. This raises the question whether we need a new Philosophy of History which refers less to the past, but rather aims primarily at present and future problems. If thereby a moral responsibility for future generations is addressed, Philosophy of History then goes hand in hand with Future Ethics. By means of this programme I expressly follow the Philosophy of History since the European Enlightenment. This entails an ethical perspective since progress in history is not simply predicted, but is more or less explicitly declared as desirable tendency.
Der zentrale Gedanke dieses Papiers ist, dass unser zeitgenössisches historisches Bewusstsein, das sich zunehmend der Zukunft zuwendet, einer philosophischen Reflexion zugänglich ist. Dies wirft die Frage auf, ob wir eine neue Geschichtsphilosophie brauchen, die sich weniger auf die Vergangenheit bezieht, sondern vor allem auf gegenwärtige und zukünftige Probleme zielt. Wenn dabei eine moralische Verantwortung für künftige Generationen angesprochen wird, geht Geschichtsphilosophie dann mit einer Zukunftsethik einher. Mit diesem Programm verfolge ich ausdrücklich die Geschichtsphilosophie seit der europäischen Aufklärung. Dies bringt eine ethische Perspektive mit sich, da der Fortschritt in der Geschichte nicht einfach vorhergesagt, sondern mehr oder weniger explizit als wünschenswerte Tendenz deklariert wird.
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McDougall, Charlotte. "Historicising the Feminist: A Study of Mary Wollstonecraft's Political and Discursive Contexts." The University of Waikato, 2006. http://hdl.handle.net/10289/2355.

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This thesis has investigated the life and publications of Mary Wollstonecraft. The thesis is divided in to three chapters the first chapter explores the political and social context of late Eighteenth century England in which Wollstonecraft lived the majority of her life. It then moves on to discuss the 'Revolution Controversy' and Wollstonecraft's contribution to that debate. Giving specific attention to A Vindication of the Rights of Man as it is Wollstonecraft's first political publication, and was the first published response to Edmund Burke's Reflections on the Revolution in France. Without first publishing A Vindication of the Rights of Man, Wollstonecraft could not have published her most famous work. Next the second chapter investigates Eighteenth century education, and how Wollstonecraft ideas on changing the nature of education would help reform society in her eyes. Education was recognized as having special significance by many Enlightenment philosophers, this thesis looks at the contribution of John Locke and Jean Jacques Rousseau to educational theory, and they ways in which Wollstonecraft responded to their ideas. In the final chapter the inclusive nature of Wollstonecraft's gender theory is considered. Wollstonecraft is widely recognised as publishing what became for many the founding document of modern western feminism. What is given less recognition is that Wollstonecraft was in fact interested in broad social reform, similar to many other Enlightenment philosophers, Wollstonecraft's social theory included changing education and socialisation for both women and men. Society could not be reformed without changing social and educational practices with regard to both II men and women. Wollstonecraft furthered the contemporary debate on the rights of man to include the rights of woman. Wollstonecraft criticised the unnatural distinctions of gender and class, setting out in both Vindications the negative consequences for the character of both men and women. Another less recognised aspect of Wollstonecraft's philosophy which this thesis has highlighted is the vital role that religion played, and its implications for her ideas. This aspect of Wollstonecraft's thought has tended to be over looked by many Wollstonecraft scholars, who try to place Wollstonecraft in some kind of political and social continuum which I think misses the revolutionary and far sighted nature of Wollstonecraft's philosophy. In taking a historicist approach or understanding to Wollstonecraft, by reading Wollstonecraft in the terms of the political and social environment of the late eighteenth century, it becomes easier to understand the radical nature of Wollstonecraft's ideas, and the personal hardships she faced as both a woman and a member of the lower middle class.
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Noriega, Christina R. "Rawlsian Foundations for Justification and Toleration of Civil Disobedience." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/scripps_theses/232.

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Though ultimately seeking more just law, civil disobedience still entails the breaching of a law. For this reason, most theories hold that people who practice civil disobedience must be willing to accept the legal consequences of their actions. On the other hand, a nation that is truly committed to justice will recognize that its constitution and legal order may in some ways fall short of perfect justice. In this thesis, I defend Rawls’s theory of civil disobedience as unique in its capacity for justification and even government toleration. Appealing to a shared conception of justice, Rawlsian civil disobedients are able to ground their actions in the same principles to which the state is committed. I argue that Rawls’s shared conception of justice is further substantiated when read in the light of his later theory of the overlapping consensus of comprehensive doctrines. I ultimately conclude that civil disobedience construed in the Rawlsian sense ought to receive some degree of toleration by the state, and particularly by constitutional states which maintain a formal commitment to justice in the protection of rights and intentional design of government institutions.
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Books on the topic "Justice (Philosophy) - History"

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A brief history of justice. Chichester, West Sussex: Wiley-Blackwell, 2011.

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Johnston, David. A brief history of justice. Chichester, West Sussex: Wiley-Blackwell, 2011.

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Memory, history, justice in Hegel. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2012.

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MacIntyre, Alasdair C. Whose justice? Which rationality? Notre Dame, Ind: University of Notre Dame Press, 1988.

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MacIntyre, Alasdair C. Whose justice? Which rationality? London: Duckworth, 1988.

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Balaudé, Jean-François. Les théories de la justice dans l'antiquité. Paris: Nathan, 1996.

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Balaudé, Jean-François. Les théories de la justice dans l'Antiquité. Paris: Nathan, 1996.

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Zyl, Deon Hurter Van. Cicero's legal philosophy. Roodepoort: Digma Publications, 1986.

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Visages de la justice. Paris: L'Harmattan, 2010.

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Mill on justice. New York: Palgrave Macmillan, 2011.

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Book chapters on the topic "Justice (Philosophy) - History"

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Castellana, Richard. "History, Human Nature and Justice in Marx." In Economics as Worldly Philosophy, 241–68. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22572-9_9.

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Kain, Philip J. "Hobbes, Revolution and the Philosophy of History." In Hobbes’s ‘Science of Natural Justice’, 203–18. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3485-6_14.

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Kim, Hee Joo, and Jurg Gerber. "Shaming, Reintegration, and Restorative Justice." In The Handbook of the History and Philosophy of Criminology, 289–305. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119011385.ch17.

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Botting, Eileen Hunt. "Wollstonecraft’s Contributions to Modern Political Philosophy: Intersectionality and the Quest for Egalitarian Social Justice." In Feminist History of Philosophy: The Recovery and Evaluation of Women's Philosophical Thought, 355–77. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18118-5_17.

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Zank, Michael. "Justice." In The Cambridge History of Jewish Philosophy, 704–38. Cambridge University Press, 2012. http://dx.doi.org/10.1017/chol9780521852432.025.

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Boler, John. "The inclination for justice." In The Cambridge History of Medieval Philosophy, 484–92. Cambridge University Press, 2009. http://dx.doi.org/10.1017/chol9780521762168.037.

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Coombs, Nathan. "Meillassoux’s Politics: Speculative Justice." In History and Event. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748698998.003.0007.

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This chapter argues that although Quentin Meillassoux’s philosophy has been received as a scientistic realism, its fundamental commitments are shaped by political opposition to Hegelian historicism. By drawing on published fragments of his long-awaited book, The Divine Inexistence, the chapter shows that it is Meillassoux’s rejection of the historical symbol of modernity and its collective politics that leads him to propose replacing it with an individual, ethical orientation guided by speculative philosophy. Read in the context of this wider body of work, Meillassoux’s After Finitude realises the authoritative trajectory set in motion by Althusser and Badiou.
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"His Account of Justice." In Lectures on the History of Political Philosophy, 266–83. Harvard University Press, 2009. http://dx.doi.org/10.2307/j.ctvjnrtqz.21.

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"Utility, Justice, and the Judicious Spectator." In Lectures on the History of Political Philosophy, 174–88. Harvard University Press, 2009. http://dx.doi.org/10.2307/j.ctvjnrtqz.16.

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"His Conception of Right and Justice." In Lectures on the History of Political Philosophy, 335–53. Harvard University Press, 2009. http://dx.doi.org/10.2307/j.ctvjnrtqz.26.

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Conference papers on the topic "Justice (Philosophy) - History"

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Enasoae, Iosif. "THE JUSTICE, HUMAN VIRTUES AND SOCIAL VALUE." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.031.

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