Search results for 'Howard P. Levine' (try it on Scholar)

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  1.  9
    Michael P. Levine (1987). What Does Death Have to Do with the Meaning of Life?: MICHAEL P. LEVINE. Religious Studies 23 (4):457-465.
    Philosophers often distinguish in some way between two senses of life's meaning. Paul Edwards terms these a ‘cosmic’ and ‘terrestrial’ sense. The cosmic sense is that of an overall purpose of which our lives are a part and in terms of which our lives must be understood and our purposes and interests arranged. This overall purpose is often identified with God's divine scheme, but the two need not necessarily be equated. The terrestrial sense of meaning is the meaning people find (...)
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  2.  2
    Michael P. Levine (1989). Mystical Experience and Non–Basically Justified Belief: MICHAEL P. LEVINE. Religious Studies 25 (3):335-345.
    Two theses are central to foundationalism. First, the foundationalist claims that there is a class of propositions, a class of empirical contingent beliefs, that are ‘immediately justified’. Alternatively, one can describe these beliefs as ‘self–evident’, ‘non–inferentially justified’, or ‘self–warranted’, though these are not always regarded as entailing one another. The justification or epistemic warrant for these beliefs is not derived from other justified beliefs through inductive evidential support or deductive methods of inference. These ‘basic beliefs’ constitute the foundations of empirical (...)
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  3.  2
    Michael P. Levine (1983). Can There Be Self-Authenticating Experiences of God?: MICHAEL P. LEVINE. Religious Studies 19 (2):229-234.
    Let us follow Robert Oakes in describing a self-authenticating experience of God as one that ‘would have the epistemic uniqueness of guaranteeing –all by itself – its veridicality to the person who had it.’ The idea that there could be self-authenticating experiences of God has been criticized often in recent years. It seems that the only experiences that could be self-authenticating are those about one's own current psychological states. Nevertheless, the individual who claims to have such an experience of God (...)
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  4.  2
    Michael P. Levine (1992). Deep Structure and the Comparative Philosophy of Religion*: MICHAEL P. LEVINE. Religious Studies 28 (3):387-399.
    Through various applications of the ‘deep structure’ of moral and religious reasoning, I have sought to illustrate the value of a morally informed approach in helping us to understand the complexity of religious thought and practice…religions are primarily moved by rational moral concerns and…ethical theory provides the single most powerful methodology for understanding religious belief. Ronald Green, Religion and Moral Reason.
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  5.  2
    Michael P. Levine (1990). ‘If There is a God, Any Experience Which Seems to Be of God, Will Be Genuine’1: MICHAEL P. LEVINE. Religious Studies 26 (2):207-217.
    In The Existence of God Richard Swinburne argues that ‘if there is a God, any experience which seems to be of God, will be genuine – will be of God.’ On the face of it this claim of the essential veridicality of any religious experience, given the existence of God, is incredible. Consider what is being claimed by looking at a particularly dramatic example – but one that is well within the purview of Swinburne's claim. The ‘Yorkshire Ripper’ who murdered (...)
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  6. Michael P. Levine (1982). Why the Incarnation is a Superfluous Detail for Kierkegaard: MICHAEL P. LEVINE. Religious Studies 18 (2):171-175.
    Why does the paradox play such a crucial role in Kierkegaard's notion of truth as subjectivity? Richard Schacht explains it as follows: Eternal happiness is possible for a man only if it is possible for him to relate himself to God. A man, however, is a being who exists in time; and it would not be possible for such a being to enter into a ‘God-relationship’ if God had not also at some point existed in time. Through the ‘leap of (...)
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  7. Michael P. Levine (1985). ‘Can We Speak Literally of God?’: MICHAEL P. LEVINE. Religious Studies 21 (1):53-59.
    I shall argue that the question ‘Can we speak literally of God?’ is fundamentally an epistemological question concerning whether we can know that God exists. If and only if we can know that God can exist can we know that we can speak literally of God.
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  8.  36
    Ernest W. Adams & Howard P. Levine (1975). On the Uncertainties Transmitted From Premises to Conclusions in Deductive Inferences. Synthese 30 (3-4):429 - 460.
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  9.  1
    Elaine Gumer & Marvin Levine (1971). The Missing Dimension in Concept Learning: Dimensionality or Local Consistency? Journal of Experimental Psychology 90 (1):39-44.
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  10. Michael Dickson, Don Howard, Scott Tanona, Mathias Frisch, Eric Winsberg, Arnold Koslow, Paul Teller, Ronald N. Giere, Mary S. Morgan & Mauricio Suárez (2004). 1. Preface Preface (P. Vii). Philosophy of Science 71 (5).
     
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  11.  4
    Paul E. Howard & Mary Yorke (1987). Maximal $P$-Subgroups and the Axiom of Choice. Notre Dame Journal of Formal Logic 28 (2):276-283.
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  12. W. A. Howard (1984). Handbook of Mathematical Logic, Edited by Barwise Jon with the Cooperation of Keisler H. J., Kunen K., Moschovakis Y. N., and Troelstra A. S., Studies in Logic and the Foundations of Mathematics, Vol. 90, North-Holland Publishing Company, Amsterdam, New York, and Oxford, 1978 , Xi + 1165 Pp.Smoryński C.. D.1. The Incompleteness Theorems. Pp. 821–865.Schwichtenberg Helmut. D.2. Proof Theory: Some Applications of Cut-Elimination. Pp. 867–895.Statman Richard. D.3. Herbrand's Theorem and Gentzen's Notion of a Direct Proof. Pp. 897–912.Feferman Solomon. D.4. Theories of Finite Type Related to Mathematical Practice. Pp. 913–971.Troelstra A. S.. D.5. Aspects of Constructive Mathematics. Pp. 973–1052.Fourman Michael P.. D.6. The Logic of Topoi. Pp. 1053–1090.Barendregt Henk P.. D.1. The Type Free Lambda Calculus. Pp. 1091–1132.Paris Jeff and Harrington Leo. D.8. A Mathematical Incompleteness in Peano Arithmetic. Pp. 1133–1142. [REVIEW] Journal of Symbolic Logic 49 (3):980-988.
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  13.  10
    Michael Levine & Tamas Pataki (eds.) (2004). Racism in Mind: Philosophical Explanations of Racism and Its Implications. Cornell UP.
    Michael P. Levine, Tamas Pataki. the case of racism. If one understands racism to be rooted in some underlying psychological structure, then while what is ordinarily called racist behavior may well be indicative of such an underlying structure, ...
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  14. Michael P. Levine (1994). Pantheism: A Non-Theistic Concept of Deity. Routledge.
    Many people who do not believe in God believe that 'everything is God' - that everything is part of an all-inclusive divine unity. In Pantheism , this concept is presented as a legitimate position and its philosophical basis is examined. Michael Levine compares it to theism, and discusses the scope for resolving the problems inherent in theism through pantheism. He also considers the implications of pantheism in terms of practice. This book will appeal to those who study philosophy or (...)
     
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  15.  6
    Michael P. Levine (1994). Pantheism, Ethics and Ecology. Environmental Values 3 (2):121 - 138.
    Pantheism is a metaphysical and religious position. Broadly defined it is the view that (1) "God is everything and everything is God ... the world is either identical with God or in some way a self-expression of his nature" (H.P. Owen). Similarly, it is the view that (2) everything that exists constitutes a 'unity' and this all-inclusive unity is in some sense divine (A. MacIntyre). I begin with an account of what the pantheist's ethical position is formally likely to be (...)
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  16.  38
    Michael P. Levine (1989). Alvin I. Goldman's Epistemology and Cognition: An Introduction. Philosophia 19 (2-3):209-225.
    ‘Epistemics: an enterprise linking traditional epistemology, first with cognitive science and, second, with social scientific and humanistic disciplines that explore the interpersonal and cultural processes impinging on knowledge and belief’ (Epistemology and Cognition, p. vii).
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  17. Michael P. Levine (2014). Pantheism: A Non-Theistic Concept of Deity. Routledge.
    Many people who do not believe in God believe that 'everything is God' - that everything is part of an all-inclusive divine unity. In _Pantheism_, this concept is presented as a legitimate position and its philosophical basis is examined. Michael Levine compares it to theism, and discusses the scope for resolving the problems inherent in theism through pantheism. He also considers the implications of pantheism in terms of practice. This book will appeal to those who study philosophy or theology. (...)
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  18. Michael P. Levine (2002). Pantheism: A Non-Theistic Concept of Deity. Routledge.
    Many people who do not believe in God believe that 'everything is God' - that everything is part of an all-inclusive divine unity. In _Pantheism_, this concept is presented as a legitimate position and its philosophical basis is examined. Michael Levine compares it to theism, and discusses the scope for resolving the problems inherent in theism through pantheism. He also considers the implications of pantheism in terms of practice. This book will appeal to those who study philosophy or theology. (...)
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  19. David P. Levine (2015). Psychoanalytic Studies of Creativity, Greed, and Fine Art: Making Contact with the Self. Routledge.
    Throughout the history of psychoanalysis, the study of creativity and fine art has been a special concern. _Psychoanalytic Studies of Creativity, Greed and Fine Art: Making Contact with the Self_ makes a distinct contribution to the psychoanalytic study of art by focusing attention on the relationship between creativity and greed. This book also focuses attention on factors in the personality that block creativity, and examines the matter of the self and its ability to be present and exist as the essential (...)
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  20.  15
    Howard I., Rupert P. & Jane C. (2008). Kawasaki Disease in India: Increasing Awareness or Increased Incidence? Perspectives in Biology and Medicine 52 (1):17-29.
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  21.  7
    Jeffrey P. Toth, Brian Levine, Donald T. Stuss, Alfred Oh, Gordon Winocur & Nachshon Meiran (1995). Dissociation of Processes Underlying Spatial S-R Compatibility: Evidence for the Independent Influence of What and Where. Consciousness and Cognition 4 (4):483-501.
    The process-dissociation procedure was used to estimate the influence of spatial and form-based processing in the Simon task. Subjects made manual responses to the direction of arrows . The results provide evidence that the form and spatial location of a single stimulus can have functionally independent effects on performance. They also indicate the existence of two kinds of automaticity—an associative component that reflects prior S-R mappings and a nonassociative component that reflects the correspondence between stimulus and response codes.
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  22.  4
    Howard H. Kendler, Seymour Levine, Edward Altchek & Harold Peters (1952). Studies of the Effect of Change of Drive: II. From Hunger to Different Intensities of a Thirst Drive in a T-Maze. Journal of Experimental Psychology 44 (1):1.
  23.  7
    L. Greenwood Robert, P. Kainz Howard, F. Haught John & T. Menzel Paul (1976). Books in Review. International Journal for Philosophy of Religion 7 (2).
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  24. J. P. Elder & Philip Levine (1952). Codices Latini Antiquiores: A Palaeographical Guide to Latin Manuscripts Prior to the Ninth CenturyE. A. Lowe. Speculum 27 (3):401-407.
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    David J. Feith, Seth Andrew, Charles F. Bahmueller, Mark Bauerlein, John M. Bridgeland, Bruce Cole, Alan M. Dershowitz, Mike Feinberg, Senator Bob Graham, Chris Hand, Frederick M. Hess, Eugene Hickok, Michael Kazin, Senator Jon Kyl, Jay P. Lefkowitz, Peter Levine, Harry Lewis, Justice Sandra Day O'Connor, Secretary Rod Paige, Charles N. Quigley, Admiral Mike Ratliff, Glenn Harlan Reynolds, Jason Ross, Andrew J. Rotherham, John R. Thelin & Juan Williams (2011). Teaching America: The Case for Civic Education. R&L Education.
    This book taps the best American thinkers to answer the essential American question: How do we sustain our experiment in government of, by, and for the people? Authored by an extraordinary and politically diverse roster of public officials, scholars, and educators, these chapters describe our nation's civic education problem, assess its causes, offer an agenda for reform, and explain the high stakes at risk if we fail.
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  26. P. Howard, J. E. Rubin & Andreas Blass (2005). REVIEWS-Consequences of the Axiom of Choice. Bulletin of Symbolic Logic 11 (1):61-62.
     
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  27.  8
    Damian Cox & Michael P. Levine, Welcome to Su: The Spectral University.
    While some may argue that universities are in a state of crisis, others claim that we are living in a post-university era; a time after universities. If there was a battle for the survival of the institution it is over and done with. The buildings still stand. Students enrol and may attend lectures, though most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an “uncanny” spectral presence. The encompassing ethico-philosophical question (...)
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  28.  87
    Virgil P. Howard (forthcoming). Book Review: Preacher and Cross: Person and Message in Theology and Rhetoric. [REVIEW] Interpretation 54 (2):216-216.
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  29.  27
    Nabil A. Ibrahim, Donald P. Howard & John P. Angelidis (2003). Board Members in the Service Industry: An Empirical Examination of the Relationship Between Corporate Social Responsibility Orientation and Directorial Type. [REVIEW] Journal of Business Ethics 47 (4):393 - 401.
    One area of business performance of particular interest to both scholars and practitioners is corporate social responsibility. The notion that organizations should be attentive to the needs of constituents other than shareholders has been investigated and vigorously debated for over two decades. This has provoked an especially rich and diverse literature investigating the relationship between business and society. As a result, researchers have urged the study of the profiles and backgrounds of corporate upper echelons in order to better understand this (...)
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  30.  15
    Michael P. Levine & Jacqueline Boaks (2013). What Does Ethics Have to Do with Leadership? Journal of Business Ethics 124 (2):1-18.
    Accounts of leadership in relation to ethics can and do go wrong in several ways that may lead us too quickly into thinking there is a tighter relationship between ethics and leadership than we have reason to believe. Firstly, these accounts can be misled by the centrality of values talk in recent discussions of leadership into thinking that values of a particular kind are sufficient for leadership. Secondly, the focus on character in recent leadership accounts can lead to a similar (...)
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  31.  30
    Nabil A. Ibrahim, Donald P. Howard & John P. Angelidis (2008). The Relationship Between Religiousness and Corporate Social Responsibility Orientation: Are There Differences Between Business Managers and Students? [REVIEW] Journal of Business Ethics 78 (1-2):165 - 174.
    The purpose of this paper is to determine whether there is a relationship between a person's degree of religiousness and corporate social responsibility orientation. A total of 411 managers and 506 students from seven universities were surveyed. The statistical analysis showed that religiousness does influence students' orientation toward the economic, ethical, and philanthropic responsibilities of business. It does not, however, have a significant impact upon the managers' attitudes. When the "low religiousness" students and managers were compared, differences were found with (...)
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  32.  39
    Damian Cox, Marguerite LaCaze & M. P. Levine (1999). Should We Strive for Integrity? Journal of Value Inquiry 33 (4):519-530.
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  33.  14
    P. Lévine & J. -Ch Pomerol (1989). Knowledge Representation by Schemata in Financial Expert Systems. Theory and Decision 27 (1-2):147-161.
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  34.  56
    D. P. Sulmasy, G. Geller, D. M. Levine & R. R. Faden (1993). A Randomized Trial of Ethics Education for Medical House Officers. Journal of Medical Ethics 19 (3):157-163.
    We report the results of a randomized trial to assess the impact of an innovative ethics curriculum on the knowledge and confidence of 85 medical house officers in a university hospital programme, as well as their responses to a simulated clinical case. Twenty-five per cent of the house officers received a lecture series , 25 per cent received lectures and case conferences, with an ethicist in attendance , and 50 per cent served as controls. A post-intervention questionnaire was administered. Knowledge (...)
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  35.  60
    Michael P. Levine (2000). Contemporary Christian Analytic Philosophy of Religion: Biblical Fundamentalism, Terrible Solutions to a Horrible Problem, and Hearing God. [REVIEW] International Journal for Philosophy of Religion 48 (2):89-119.
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  36.  1
    Damian Cox & Michael P. Levine (2016). Welcome to Su. Angelaki 21 (2):213-226.
    While some may argue that universities are in a state of crisis, others claim that we are living in a post-university era; a time after universities. If there was a battle for the survival of the institution it is over and done with. The buildings still stand. Students enrol and may attend lectures, though most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an “uncanny” spectral presence. The encompassing ethico-philosophical question (...)
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  37.  39
    Nabil A. Ibrahim, John P. Angelidis & Donald P. Howard (2006). Corporate Social Responsibility: A Comparative Analysis of Perceptions of Practicing Accountants and Accounting Students. [REVIEW] Journal of Business Ethics 66 (2-3):157 - 167.
    The results of a survey of 272 practicing accountants and 374 accounting students enrolled in six universities are analyzed. Differences and similarities between the two groups with regard to their attitudes toward corporate social responsibility are examined. The results indicate that the students exhibit greater concern about the ethical and discretionary components of corporate responsibility and a weaker orientation toward economic performance. No significant differences between the two groups were observed with respect to the legal dimension of corporate social responsibility. (...)
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  38.  16
    Michael P. Levine (2002). _Hume's Abject Failure: The Argument Against Miracles. [REVIEW] Hume Studies 28 (1):161-167.
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  39.  15
    John Dixon, Mark Levine, Steve Reicher, Kevin Durrheim, Dominic Abrams, Mark Alicke, Michal Bilewicz, Rupert Brown, Eric P. Charles & John Drury (2012). Beyond Prejudice: Are Negative Evaluations the Problem and is Getting Us to Like One Another More the Solution? Behavioral and Brain Sciences 35 (6):411.
    For most of the history of prejudice research, negativity has been treated as its emotional and cognitive signature, a conception that continues to dominate work on the topic. By this definition, prejudice occurs when we dislike or derogate members of other groups. Recent research, however, has highlighted the need for a more nuanced and (Eagly 2004) perspective on the role of intergroup emotions and beliefs in sustaining discrimination. On the one hand, several independent lines of research have shown that unequal (...)
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  40.  26
    Michael P. Levine (1987). What Does Death Have to Do with the Meaning of Life? Religious Studies 23 (4):457 - 465.
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  41.  52
    Michael P. Levine (1994). Pantheism, Theism and the Problem of Evil. International Journal for Philosophy of Religion 35 (3):129 - 151.
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  42.  15
    Michael P. Levine (1992). Robinson on Berkeley. Idealistic Studies 22 (2):163-178.
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  43.  28
    Michael P. Levine (1999). The Problem of Evil. The Proceedings of the Twentieth World Congress of Philosophy 1999:127-146.
    The shift from the logical to the empirical argument from evil against the existence of God has been seen as a victory by analytic philosophers of religion who now seek to establish that the existence of evil fails to make the existence of God improbable. I examine several arguments in an effort to establish the following: (i) Their victory is pyrrhic. They distort the historical, philosophical and religious nature of the problem of evil. (ii) In attempting to refute the empirical (...)
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  44.  44
    Michael P. Levine (1993). Berkeley: How to Make a Mistake. Philosophia 22 (1-2):29-39.
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  45. Michael P. Levine & Steven Jay Schneider (2003). Feeling for Buffy: The Girl Next Door. In James South (ed.), Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale. Open Court
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  46.  11
    Daniel P. Sulmasy, Lisa S. Lehmann, David M. Levine & R. R. Raden (1994). Patients' Perceptions of the Quality of Informed Consent for Common Medical Procedures. Journal of Clinical Ethics 5 (3):189.
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  47.  24
    Michael P. Levine (2002). Hume's Abject Failure. [REVIEW] Hume Studies 28 (1):161-167.
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  48.  40
    Michael P. Levine (2003). Can the Concept of Enlightenment Evolve? Asian Philosophy 13 (2 & 3):115 – 129.
    Those who claim the concept of enlightenment (nibānna) has not evolved must rest their claim on a strong distinction between changing and variant interpretations of the concept on the one hand, and what the term really means or refers to on the other. This paper examines whether all evolution of the concept of enlightenment is best seen as interpretive variation rather than as embodying real notional change - a change in the reference of the term. It is implausible to suppose (...)
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  49.  32
    Michael P. Levine (1992). Monism and Pantheism. Southern Journal of Philosophy 30 (4):95-110.
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  50.  39
    Michael P. Levine (1992). Pantheism, Substance and Unity. International Journal for Philosophy of Religion 32 (1):1 - 23.
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