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John Protevi [86]John Lawrence Protevi [1]John L. Protevi [1]
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Profile: John Protevi
Profile: John Protevi (Louisiana State University)
  1.  14
    John Protevi (2009). Political Affect: Connecting the Social and the Somatic. University of Minnesota Press.
    Introduction -- A concept of bodies politic -- Above, below, and alongside the subject -- Bodies politic -- Bodies politic as organisms -- The organism in Aristotle and Kant -- The anorganic body in Deleuze and Guattari -- Love, rage, and fear -- Terri Schiavo : the somatic body politic -- The Columbine High School massacre : the transverse body politic -- Hurricane Katrina : the governmental body politic -- Conclusion.
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  2. Mark Bonta & John Protevi (2004). Deleuze and Geophilosophy a Guide and Glossary. Monograph Collection (Matt - Pseudo).
     
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  3.  24
    John Protevi (2001). Political Physics: Deleuze, Derrida, and the Body Politic. Athlone Press.
    Printbegrænsninger: Der kan printes 10 sider ad gangen og max. 40 sider pr. session.
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  4.  92
    John Protevi, La méthodologie et l'ontologie deleuzienne de Foucault dans ses cours des années 70s.
    Cette communication explorera la nature deleuzienne de l'ontologie présupposée par Foucault dans ses cours Sécurité, Territoire, Population et Naissance de la Biopolitique. L'objectif sera d'identifier certaines formules de Foucault qui font écho à un concept clé de Différence et Répétition: l'individuation comme intégration d'une multiplicité. Dans ces textes se trouveront pas mal d'éléments de l'ontologie deleuzienne: par exemple, le couple différentiation / différenciation; l'anti-essentialisme; et le champ différentiel, pré-individuel, problématique, ou virtuel d'où émergent, par l'auto-organisation, des individus actuels. Mais, on (...)
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  5.  22
    John Protevi (2013). Life, War, Earth: Deleuze and the Sciences. University of Minnesota Press.
    Applies Deleuzian theory to an array of physical phenomena, scientific issues, and political events. Life, War, Earth demonstrates how Gilles Deleuze’s ontology of the virtual, intensive, and actual can enhance our understanding of important issues in cognitive science, biology, and geography. The book offers a unique reading of Deleuze’s corpus and a useful method for applying Deleuzian techniques to the natural sciences, the social sciences, political phenomena, and contemporary events.
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  6. John Protevi (2009). What Does Foucault Think is New About Neo-Liberalism? Pli: Warwick Journal of Philosophy 21:1-25.
  7.  18
    John Protevi (2010). An Approach to Difference and Repetition. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (11):35-43.
    The essay attempts to approach some of the critical nuances of Deleuze’s Difference and Repetition. It takes its lead from Deleuze’s distinction between learning and knowledge. Learning implies a “depersonalization through love,” in mutual presupposition with an “encounter” that moves one to thought, while knowledge is recognition via pre-existing categories. Throughout the article, Deleuze’s encounter with Kant is the guiding thread.
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  8.  38
    John Protevi & Roger Pippin (2008). Affect, Agency and Responsibility: The Act of Killing in the Age of Cyborgs. [REVIEW] Phenomenology and the Cognitive Sciences 7 (3):405-413.
    Draft 13 April 2007. Under review at Phenomenology and the Cognitive Sciences.
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  9.  45
    John Protevi (2010). Adding Deleuze to the Mix. Phenomenology and the Cognitive Sciences 9 (3):417-436.
    In this article I will suggest ways in which adding the French philosopher Gilles Deleuze to the mix can complement and extend the 4EA approach to cognitive science. In the first part of the paper, I will show how the Deleuzean tripartite ontological difference (virtual/intensive/actual) can provide an explicit ontology for dynamical systems theory. The second part will take these ontological notions and apply them to three areas of concern to the 4EA approaches: (a) the Deleuzean concept of the virtual (...)
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  10.  18
    Paul Patton & John Protevi (eds.) (2003). Between Deleuze and Derrida. Continuum.
    This is done via a number of key themes, including the philosophy of difference, language, memory, time, event, and love, as well as relating these themes to ...
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  11.  46
    John Protevi, The Organism as the Judgment of God: Aristotle, Kant and Deleuze on Nature (That is, on Biology, Theology and Politics).
    God has been called many things, but perhaps nothing so strange as the name of “lobster” which he receives in A Thousand Plateaus.1 Is this simple profanation a pendant to the gleeful anti-clericalism of Deleuze2, for whom there is no insult so wretched as that of “priest”?3 Certainly, on one level. But it is also a clue to Deleuze’s ability to use a traditional concern of theology, the name of God, to intervene in the most basic questions of Western philosophy, (...)
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  12.  43
    John Protevi (2009). Alexandre Lefebvre, the Image of Law: Deleuze, Bergson, Spinoza. [REVIEW] Continental Philosophy Review 42 (2):275-278.
  13.  34
    John Protevi (2010). Rhythm and Cadence, Frenzy and March: Music and the Geo-Bio-Techno-Affective Assemblages of Ancient Warfare. Theory and Event 13 (3).
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  14.  68
    John Protevi (2009). Philosophies of Consciousness and the Body. In John Mullarkey & Beth Lord (eds.), The Continuum Companion to Continental Philosophy. Continuum 69.
  15.  82
    John Protevi, The Terri Schiavo Case: Biopolitics and Biopower: Agamben and Foucault.
    While Agamben acknowledges the Arendtian and Foucaultian thesis of the modernity of biopower, he will claim that sovereignty and biopolitics are equally ancient and essentially intertwined in the originary gesture of all politics; sovereignty is the power to decide the state of exception whereby bare life or zoe is exposed "underneath" political life or bios. Agamben then finds in the concentration camp the modern biopolitical paradigm, in which the state of exception has become the rule and we have all become (...)
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  16.  5
    John Protevi (1989). La Verità Della Parola. Review of Metaphysics 42 (3):612-614.
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  17.  16
    John Protevi (2009). Katrina. In Bernd Herzogenrath (ed.), Symposium. Palgrave Macmillan 363-381.
    Hurricane Katrina was an elemental and a social event. To understand it, you first have to understand the land, the air, the sun, the river and the sea; you have to understand earth, wind, fire and water; you have to understand geomorphology, meteorology, biology, economics, politics, history. You have to understand how they have come together to form, with the peoples of America, Europe and Africa, the historical patterns of life of Louisiana and New Orleans, the bodies politic of the (...)
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  18.  2
    John Protevi (2015). Canguilhem's "Comparative Physiology". Symposium 19 (2):57-71.
    This paper brings Georges Canguilhem and Gilles Deleuze together with the contemporary biologist Mary Jane West-Eberhard. I examine the concepts of adaptation and adaptivity in Canguilhem’s The Normal and the Pathological in light of West-Eberhard’s notion of “developmental plasticity,” which is, I claim, adaptivity in the developmental register. In turn, I interpret Canguilhem’s notion of “comparative physiology” and West- Eberhard’s notion of an “eco-devo-evo” approach to biology in terms of Deleuze’s notion of multiplicity.
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  19.  61
    John Protevi, Mind in Life, Mind in Process: Toward a New Transcendental Aesthetic and a New Question of Panpsychism.
    The essay examines the idea of ―biological space and time‖ found in Evan Thompson‘s Mind in Life and Gilles Deleuze‘s Difference and Repetition. Tracking down this ―new Transcendental Aesthetic‖ intersects new work done on panpsychism. Both Deleuze and Thompson can be fairly said to be biological panpsychists. That‘s what ―Mind in Life‖ means: mind and life are coextensive; life is a sufficient condition for mind. Deleuze is not just a biological panpsychist, however, so we‘ll have to confront full-fledged panpsychism. At (...)
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  20.  69
    John Protevi, Deleuze and Wexler: Thinking Brain, Body and Affect in Social Context.
    Forthcoming in Cognitive Architecture: from bio-politics to noo-politics, eds. Deborah Hauptmann, Warren Neidich and Abdul-Karim Mustapha INTRODUCTION The cognitive and affective sciences have benefitted in the last twenty years from a rethinking of the long-dominant computer model of the mind espoused by the standard approaches of computationalism and connectionism. The development of this alternative, often named the “embodied mind” approach or the “4EA” approach (embodied, embedded, enactive, extended, affective), has relied on a trio of classical 20th century phenomenologists for its (...)
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  21.  10
    John Protevi, Political Physiology in High School: Columbine and After.
    In this paper I investigate the mechanics of killing, brining together neuroscience, military history, and the work of the French philosophers Gilles Deleuze & Félix Guattari. Investigating the Columbine killers and the way they negotiate with the intensity of the act of killing allows me to construct a concept of “political physiology,” defined as “interlocking intensive processes that articulate the patterns, thresholds, and triggers of emergent bodies, forming assemblages linking the social and the somatic, with sometimes the subjective as intermediary.” (...)
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  22.  56
    John Protevi, Deleuze, Jonas, and Thompson Toward a New Transcendental Aesthetic and a New Question of Panpsychism.
    Both Deleuze in DR and Thompson / Jonas can be fairly said to be biological panpsychists. That‘s pretty much what ―Mind in Life‖ means: mind and life are co-extensive: life = autopoiesis and cognition = sense-making. Thus Mind in Life = autopoietic sense-making = control of action of organism in environment. Sense-making here is three-fold: 1) sensibility as openness to environment; 2) signification as positive or negative valence of environmental features relative to the subjective norms of the organism; 3) direction (...)
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  23.  45
    John Protevi, Deleuze and Cognitive Science.
    In 2005 Mike Wheeler published a very nice book with MIT entitled Reconstructing the Cognitive World: The Next Step. Wheeler writes about – and is at the forefront of – a group of researchers calling attention to what we can call 4EA cognition: "embodied, embedded, enactive, extended, affective." The philosophical resource for Wheeler’s “next step” is Heidegger. I think it's time we use Deleuze to take another next step.1 I’m going to use Deleuze’s essay on Lucretius as a lead. There, (...)
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  24.  15
    John Protevi (1994). Violence and Authority in Kant. Epoché: A Journal for the History of Philosophy 2 (1):65-89.
  25.  46
    John Protevi, Preparing to Learn From Difference and Repetition.
    In this essay I’d like to help readers prepare to learn from Gilles Deleuze’s Difference and Repetition.1 Such an essay is needed, as truer words were never spoken than when Deleuze said of it in his "Letter to a Harsh Critic": "it's still full of academic elements, it's heavy going"2 Now part of the “academic” aspect of the work comes from Deleuze having submitted Difference and Repetition to his jury as the primary thesis for the doctorat d'Etat in 1968.3 But (...)
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  26.  58
    John Protevi, Derrida's Love of Philosophy: From Deconstruction to Aporia.
    In looking at Derrida’s career, many people claim to see a “political turn” with the 1989 essay “Force of Law.” So on this reading, the early Derrida is concerned with metaphysics and literature and the later Derrida with politics and ethics. I disagree. The concerns have always been metaphysical/literary and political/ethical at once, but the “methodology” changes: from deconstruction to aporia.
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  27.  58
    John Protevi, Deleuze, Guattari and Emergence.
    OVERVIEW. The concept of emergence – which I define as the (diachronic) construction of functional structures in complex systems that achieve a (synchronic) focus of systematic behaviour as they constrain the behaviour of individual components – plays a crucial role in debates in philosophical reflection on science as a whole (the question of reductionism) as well as in the fields of biology (the status of the organism), social science (the practical subject), and cognitive science (the cognitive subject).1 In this essay (...)
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  28.  56
    John Protevi, Beyond Autopoiesis: Inflections of Emergence and Politics in the Work of Francisco Varela.
    Francisco Varela’s work is a monumental achievement in 20th century biological and biophilosophical thought. After his early collaboration in neo-cybernetics with Humberto Maturana (“autopoiesis”), Varela made fundamental contributions to immunology (“network theory”), Artificial Life (“cellular automata”), cognitive science (“enaction”), philosophy of mind (“neurophenomenology”), brain studies (“the brainweb”), and East- West dialogue (the Mind and Life conferences). In the course of his career, Varela influenced many important collaborators and interlocutors, formed a generation of excellent students, and touched the lives of many (...)
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  29.  47
    John Protevi, Evolution, Neuroscience, and Prosocial Behavior in Disasters.
    Sociologists have known for some time of the widespread incidence of prosocial behavior in the aftermath of disasters (research summarized in Rodriguez, Trainor, and Quarantelli 2006). They have also criticized the role of media in spreading “disaster myths” which include the idea of widespread anti-social behavior (Tierney, Bevc, and Kuligowski 2006). In this essay I will investigate the evolutionary theory and neuroscience needed to account for such prosocial behavior, as well as to discuss the political entailments and consequence of media (...)
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  30.  38
    John Protevi, Population Thinking: Difference and Development in the Socially Extended Mind.
    I will begin by noting two of the many convergences between my approach and that of Shaun Gallagher in his paper for the Socially Extended Mind workshop (Gallagher 2011). First, his insistence on the enactive – or what we could call the “dynamic interactional” – character of mind, countering the somewhat static view of classical EM (Extended Mind); and second, the move to a distributed notion of judgment, countering the lingering individualism of classical EM.
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  31.  44
    John Protevi, Notes on Deleuze and Human Nature.
    As befits a French philosopher of the 1960s, Gilles Deleuze (1925-995), was famous for his antihumanism and his anti-essentialism. Humans are fully part of nature with no supernatural supplement; and essences are not the way to individuate things. That doesn’t seem to leave much room for a Deleuzean human nature, but that’s what I want to try to explore. I’ll take my clue from what he says in A Thousand Plateaus about nomads, who “reterritorialize on their power of deterritorialization.” In (...)
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  32.  45
    John Protevi (1998). The "Sense" of "Sight": Heidegger and Merleau-Ponty on the Meaning of Bodily and Existential Sight. Research in Phenomenology 28 (1):211-223.
  33.  47
    John Protevi, Continuum Companion to Continental Philosophy Philosophy of Consciousness and the Body.
    DEFINING THE LIMITS OF THE FIELD. Because 'consciousness and the body' is central to so many philosophical endeavors, I cannot provide a comprehensive survey of recent work. So we must begin by limiting the scope of our inquiry. First, we will concentrate on work done in English or translated into English, simply to ensure ease of access to the texts under examination. Second, we will concentrate on work done in the last 15 years or so, since the early 1990s. Third, (...)
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  34.  47
    John Protevi, The Terri Schiavo Case: Empathy, Love, Sacrifice, Singularity.
    In the first part of this talk I show how some ideas in the new "4EA" branch of cognitive science (embodied, embedded, extended, enactive, affective), which gets away from the computer metaphor to talk about affective cognition as the direction of action of an organism, can be illuminated by Deleuze's ontology. Now that may sound ridiculous, as Deleuze's terminology is notoriously baroque – how could it ever "illuminate" anything? So I'm going to be using plain English translations of his concepts; (...)
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  35.  27
    John Protevi & Graham Harman (2011). New APPS Interview: Graham Harman. New APPS.
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  36.  36
    John Protevi, The Schiavo Case: Jurisprudence, Biopower, and Privacy as Singularity.
    The Terri Schiavo case, the latest high-profile “right-to-die” case in the United States, whose denouement saturated the US mediasphere at the end of March 2005, is a particularly complex problem in the Deleuzean sense. Its solution, which took more than 15 years, actualized lines from legal, medical, biological, political … multiplicities. The ellipses indicate the impossibility of completely delimiting the forces at work in any case (the virtual as endless differentiation) just as it indicates the necessity of cutting through them (...)
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  37.  37
    John Protevi (2008). The "Miniscule Hiatus": Neo-Vitalism in the Great French Philosophy of the 1960s: The Implications of Immanence: Toward a New Concept of Life. Research in Phenomenology 38 (1):129-133.
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  38.  32
    John Protevi, Larval Subjects, Autonomous Systems, and E. Coli Chemotaxis.
    Upon first reading, the beginning of Chapter 2 of Difference and Repetition, with its talk of ―contemplative souls‖ and ―larval subjects,‖ seems something of a bizarre biological panpsychism. Actually it does defend a sort of biological panpsychism, but by defining the kind of psyche Deleuze is talking about, I‘ll show here how we can remove the bizarreness from that concept. First, I will sketch Deleuze‘s treatment of ―larval subjects,‖ then show how Deleuze‘s discourse can be articulated with Evan Thompson‘s biologically (...)
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  39.  34
    John Protevi (2005). Truth and Genesis: Philosophy as Differential Ontology. [REVIEW] Continental Philosophy Review 38 (1-2):125-129.
  40.  23
    John Protevi, The Geophilosophies of Deleuze and Guattari.
    The magnum opus of Gilles Deleuze and Félix Guattari, A Thousand Plateaus, is not only the most important work of 20th century French philosophy, but also provides an unprecedented opportunity for philosophers and geographers to collaborate. Although neither were professional geographers A Thousand Plateaus constitutes a “geophilosophy,” a neo-materialism, which, in linking the philosophical materialisms of Marx, Nietzsche and Freud with contemporary science, avoids the traditional bogeys of materialism: determinism and vitalism. By the same token, as a rigorous and consistent (...)
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  41.  24
    John Protevi, Deleuze and West-Eberhard: The Virtual Status of “Unexpressed Genetic Variation”.
    In this paper I try to bring together two contexts in which the term “gene” is used. Perhaps this is overly hasty. But I’m trying to bring a term from an evolutionary context (“unexpressed genetic variation”) together with one from a developmental context (“constructed functional gene”).
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  42.  17
    John Protevi (1993). Derrida and Hegel. International Studies in Philosophy 25 (3):59-74.
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  43.  24
    John Protevi, Topology, Chronology, and Order of Magnitude of Physical Individuation.
    For the most part, this is a fairly literal translation, but I have opted for a few English idioms for the sake of readability. In that spirit, I have kept the original punctuation, which results in very long sentences, but I have inserted paragraph breaks for readability. I mark these inserted breaks with this sign [¶]; unmarked breaks are in the original. In addition to providing the French for difficult translations, I also interpolate a few English words for readability. Simondon’s (...)
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  44.  19
    John Protevi, Topology and Ontogenesis.
    For the most part, this is a fairly literal translation, but I have opted for a few English idioms for the sake of readability. In that spirit, I have kept the original punctuation, which results in very long sentences, but I have inserted paragraph breaks for readability. I mark these inserted breaks with this sign [¶]; unmarked breaks are in the original. In addition to providing the French for difficult translations, I also interpolate a few English words for readability. Translator’s (...)
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  45.  20
    John Protevi, Love.
    Once one of the most important philosophical concepts (it is impossible to think of Plato without erôs, or Aristotle without philia, or Augustine without caritas and cupiditas), love doesn't get much philosophical notice nowadays, at least outside psychoanalytic circles. Or so it seems. But couldn't one just as well say that Derrida and Deleuze think about nothing but love? What have they written that isn't linked rather directly to desire, to alterity, to getting outside oneself, even if "love" isn't among (...)
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  46.  19
    John Protevi (2010). Review of Catherine Malabou, Plasticity at the Dusk of Writing: Dialectic, Destruction, Deconstruction. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).
  47.  18
    John Protevi, Lectures on "Deleuze and Biology&Quot.
    To be delivered at the 2nd "Deleuze Camp" in Cardiff, Wales, in August 2008. The intended audience is composed of students and scholars of Deleuze who are non-specialists in philosophy of biology. Thus these are introductory lectures with a good deal of simplification and exaggeration. I wish to thank Dominique Homberger, Vince LiCata, John Larkin, Chuck Dyke, and Alistair Welchman for critical and clarifying comments. They have helped immensely, and the remaining infelicities are solely my responsibility.
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  48.  18
    John Protevi, Plan of the Talk.
    In the first part of this talk I show how some ideas in the new "4EA" branch of cognitive science, which gets away from the computer metaphor to talk about affective cognition as the direction of action of an organism, can be illuminated by Deleuze's ontology. Now that may sound ridiculous, as Deleuze's terminology is notoriously baroque – how could it ever "illuminate" anything? So I'm going to be using plain English translations of his concepts; I think his concepts are (...)
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  49.  1
    John Protevi (1994). Avoiding a "Superficial Reading". Philosophy Today 38 (1):88-97.
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  50.  20
    John Protevi (2007). Between Geophilosophy and Political Physiology. Pli 18.
    But first, let me note that these two are terms derived more or less directly from the collaborative work of the French philosophers Gilles Deleuze and Félix Guattari. Now I think it’s important that analytic and continental philosophers learn to talk to each other, and I’m convinced that Deleuze and Guattari’s work, when properly explained, provides a common ground for this discussion. That’s because they provide the ontology and epistemology for a world that is able to yield the results we (...)
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