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  1. The Intrinsic Probability of Grand Explanatory Theories.Ted Poston - 2020 - Faith and Philosophy 37 (4):401-420.
    This paper articulates a way to ground a relatively high prior probability for grand explanatory theories apart from an appeal to simplicity. I explore the possibility of enumerating the space of plausible grand theories of the universe by using the explanatory properties of possible views to limit the number of plausible theories. I motivate this alternative grounding by showing that Swinburne’s appeal to simplicity is problematic along several dimensions. I then argue that there are three plausible grand views—theism, atheism, and (...)
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  2. De Ciuitate Dei I in Light of Seneca’s De Prouidentia.Patricio Domínguez Valdés - 2021 - Heythrop Journal 62 (2):311-322.
  3. A Cosmological Argument From Moderate Realism.Travis Dumsday - 2020 - Heythrop Journal 61 (5):732-736.
    I argue that the conjunction of (1) a moderate realist stance with respect to universals, (2) dispositionalism, and (3) a traditional view of the instantiation relation as two‐valued (i.e., the notion that all universals are either instantiated or uninstantiated) points to the truth of theism.
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  4. Entropy, Eternity, and Unheimlichkeit in William James's Philosophy.Romain Mollard - 2020 - American Journal of Theology and Philosophy 41 (1):32.
    For naturalism, fed on recent cosmological speculations, mankind is in a position similar to that of a set of people living on a frozen lake, surrounded by cliffs over which there is no escape, yet knowing that little by little the ice is melting, and the inevitable day drawing near when the last film of it will disappear, and to be drowned ignominiously will be the human creature’s portion. The merrier the skating, the warmer and more sparkling the sun by (...)
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  5. Rahner’s “Liturgy of the World” as Hermeneutics of Another World That Is Possible.David A. Stosur - 2019 - Philosophy and Theology 31 (1):199-222.
    This article explores Karl Rahner’s conception of the “Liturgy of the World” in light of the theme for the 2019 Annual Convention of the Catholic Theological Society of America, “Another World is Possible: Violence, Resistance and Transformation.” Employing Rahner’s hermeneutics of worship, violence can be conceived as a denial of this cosmic liturgy, transformation as conversion to it, and resistance as the stance opposing the denial. Resistance entails solidarity with all humanity in liturgical participation and in action for social justice. (...)
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  6. Samuel Clarke.Timothy Yenter - 2020 - In Dana Jalobeanu & Charles T. Wolfe (eds.), Encyclopedia of Early Modern Philosophy and the Sciences.
    Samuel Clarke (1675–1729) profoundly shaped early eighteenth-century European philosophy with an a priori demonstration of the existence of God and influential defenses of substance dualism and human freedom. Throughout his works, he defended absolute space, the passivity of matter, and constant divine activity in the world, which jointly provided a metaphysical basis for the quickly popularizing Newtonian thought.
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  7. A Response to the End of the Bob Era.Robert Cummings Neville - 2020 - American Journal of Theology and Philosophy 40 (3):90-102.
    Both individually and collectively, the five essays in this groups are brilliant. Each of the authors has worked with extraordinary care and success to represent my position, and they all succeed. The essays work to expound my thought in a progressive order. Bin Song's lays out my approach to comparison, setting it within the larger whole of my philosophy. David Rohr's explores in depth my epistemology and shows its relevance to my philosophy as a whole and also to its application (...)
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  8. Hunky Panentheism.Roberto Rodighiero - 2019 - Sophia 58 (4):581-596.
    Panentheism, a frequently discussed view in recent theological debate, claims that the world is ‘in God’ but that God is ‘more than’ the world. Different theories of the structure of the world produce distinct panentheist views. According to the hunky structure, the world is composed of an infinite number of layers and lacks an ungrounded level. To depict this model, I employ the concepts of ‘grounding’ and ‘emergence.’ The outcome is that if the world is hunky and material reality emerges (...)
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  9. Where, Not When, Did the Cosmos ‘Begin’?Nathan Eric Dickman - 2020 - Sophia (1):67-81.
    I examine a tension between temporal and spatial conceptualization of the genesis of the cosmos to show how chronological characterization of ‘beginnings’ occludes ontological interpretation of our existential orientations, to help my audience distinguish symbolic expressions of wonder that the cosmos exists from explanations for it. I bring together resources from multiple intellectual and religious traditions to perform a philosophy of religions that goes beyond the narrowness, intellectualism, and insularity of institutionalized philosophy of religion. I turn to Ibn Rushd, Tillich, (...)
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  10. On the Infinite God Objection: A Reply to Jacobus Erasmus and Anné Hendrik Verhoef.Andrew Loke - 2016 - Sophia 55 (2):263-272.
    Erasmus and Verhoef suggest that a promising response to the infinite God objection to the Kalām cosmological argument include showing that abstract objects do not exist; actually infinite knowledge is impossible; and redefining omniscience as : for any proposition p, if God consciously thinks about p, God will either accept p as true if and only if p is true, or accept p as false if and only if p is false. I argue that there is insufficient motivation for showing (...)
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  11. On the Beginning of Time: A Reply to Wes Morriston Concerning the Existence of Actual Infinities.Andrew Loke - 2017 - In Paul Copan & William Lane Craig (eds.), The Kalām Cosmological Argument: Criticisms and Defenses. New York, NY, USA:
  12. God and Ultimate Origins: A Novel Cosmological Argument.Andrew Loke - 2017 - 93413 Cham, Germany: Springer Nature.
    This book develops a novel argument which combines the Kalam with the Thomistic Cosmological Argument. It approaches an ongoing dispute concerning whether there is a First Cause of time from a radically new point of view, namely by demonstrating that there is such a First Cause without requiring the controversial arguments against concrete infinities and against traversing an actual infinite (although the book presents original defenses of these arguments as well). This book also develops a novel philosophical argument for the (...)
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  13. A Neglected Additament: Peirce on Logic, Cosmology, and the Reality of God.Jon Alan Schmidt - 2018 - Signs 9 (1):1-20.
    Two different versions of the ending of the first additament to C. S. Peirce's 1908 article, "A Neglected Argument for the Reality of God," appear in the Collected Papers but were omitted from The Essential Peirce. In one, he linked the hypothesis of God's Reality to his entire theory of logic as semeiotic, claiming that proving the latter would also prove the former. In the other, he offered a final outline of his cosmology, in which the Reality of God as (...)
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  14. A Critique of the Kalam Cosmological Argument.Paul Draper - 2014 - In Michael C. Rea & Louis P. Pojman (eds.), Philosophy of Religion: An Anthology, 7th edition. Belmont, CA, USA: pp. 189-194.
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  15. Fine-Tuning Arguments and Biological Design Arguments: Can the Theist Have Both?Joel Ballivian - forthcoming - Religious Studies:1-7.
    There are at least two kinds of design arguments for theism: fine-tuning arguments and biological design arguments. Dougherty and Poston have argued that the success of one requires the failure of the other, and vice versa. The reason is that the success of these arguments hinges on the following crucial probability: the probability that biological life exists somewhere in the universe given that our universe is finely tuned and that biological development is unguided by intelligence. According to Dougherty and Poston, (...)
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  16. The Final (Missions) Frontier: Extraterrestrials, Evangelism, and the Wide Circle of Human Empathy.Eugene A. Curry - 2019 - Zygon 54 (3):588-601.
    The possible existence of extraterrestrials has provoked more than five centuries of theological speculation on how these beings, if they exist, relate to God. A certain stream of thought present in these debates argues that the eventual discovery of aliens would obligate human Christians to evangelize them for the salvation of their souls. Current research into humanity's prehistory suggests that, if this ever actually happens, it will have been partially facilitated by humanity's remarkable capacity for interspecies empathy—an ability that seems (...)
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  17. Evil in the Fine‐Tuned World.Ebrahim Azadegan - 2019 - Heythrop Journal 60 (5):795-804.
  18. Neoplatonic Pantheism Today.Eric Steinhart - 2019 - European Journal for Philosophy of Religion 11 (2):141-162.
    Neoplatonism is alive and well today. It expresses itself in New Thought and the mind-cure movements derived from it. However, to avoid many ancient errors, Neoplatonism needs to be modernized. The One is just the simple origin from which all complex things evolve. The Good, which is not the One, is the best of all possible propositions. A cosmological argument is given for the One and an ontological argument for the Good. The presence of the Good in every thing is (...)
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  19. Nothing Else.Samuel Lebens - 2019 - European Journal for Philosophy of Religion 11 (2):91-110.
    "Jewish Nothing-elsism" is the school of thought according to which there is nothing else besides God. This school is sometimes and erroneously interpreted as pantheistic or acosmic. In this paper I argue that Jewish Nothing-elsism is better interpreted as a form of “panentheistic priority holism”, and still better interpreted as a form of “idealistic priority monism”. On this final interpretation, Jewish Nothing-elsism is neither pantheist, panentheist, nor acosmic. Jewish Nothing-elsism is Hassidic idealism, and nothing else. Moreover, I argue that Jewish (...)
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  20. Susanna Newcome's Cosmological Argument.Patrick J. Connolly - 2019 - British Journal for the History of Philosophy 27 (4):842-859.
    Despite its philosophical interest, Susanna Newcome’s Enquiry Into the Evidence of the Christian Religion (1728, revised 1732) has received little attention from commentators. This paper seeks to redress this oversight by offering a reconstruction of Newcome’s innovative argument for God’s existence. Newcome employs a cosmological argument that differs from Thomist and kalām version of the argument. Specifically, Newcome challenges that idea that the causal chains observed in nature can exist independently. She does this through an appeal to findings from Newtonian (...)
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  21. Johannes Duns Scotus: Abhandlung über das erste Prinzip . Hrsg. und übers. von Wolfgang Kluxen. , Wissenschaftliche Buchgesellschaft Darmstadt 1974, XXV, 261 pp. [REVIEW]Wolf Gewehr - 1976 - Zeitschrift für Religions- Und Geistesgeschichte 28 (4):371-372.
  22. Which is the Best Model of the Universe?Martin Sahlén - 2016 - Culture and Dialogue 4 (1):152-169.
    Modern scientific cosmology pushes the boundaries of knowledge and the knowable. This is prompting questions on the nature of scientific knowledge, and the emergence of the new field “Philosophy of Cosmology.” One central issue is what defines a “good” model. I discuss how “good” models are conventionally chosen, and how those methods operate in data-sparse situations: enabling the implicit introduction of value judgments, which can determine inference and lead to inferential polarization, e.g., on the question of ultimate explanation. Additional dimensions (...)
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  23. Aquinas and the Question of God's Existence: Exploring the Five Ways.Damian Ilodigwe - forthcoming - International Journal of Philosophy and Theology 2018 (1).
    Without doubt, St Thomas Aquinas was the greatest of the medieval philosophers. Aquinas was a prolific writer and he made contributions to virtually every area of Philosophy and Theology. His account of the existence of God is perhaps the best known aspect of his work. This is especially true of the celebrated five arguments he adduced in demonstration of the existence of God. In exploring Aquinas’ Five ways, which some commentators regard as Aquinas’ substantive contribution to Philosophy of religion, our (...)
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  24. Thinking Matter in Locke's Proof of God's Existence.Patrick J. Connolly - 2019 - Oxford Studies in Early Modern Philosophy 9:105-130.
    Commentators almost universally agree that Locke denies the possibility of thinking matter in Book IV Chapter 10 of the Essay. Further, they argue that Locke must do this in order for his proof of God’s existence in the chapter to be successful. This paper disputes these claims and develops an interpretation according to which Locke allows for the possibility that a system of matter could think (even prior to any act of superaddition on God’s part). In addition, the paper argues (...)
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  25. The Third Meditation: Causal Arguments for God's Existence.Lawrence Nolan - 2014 - In David Cunning (ed.), Cambridge Companion to Descartes' Meditations. Cambridge, England: Cambridge University Press. pp. 127-48.
  26. Erratum To: Regularities, Laws, and an Exceedingly Modest Premise for a Cosmological Argument.Travis Dumsday - 2018 - International Journal for Philosophy of Religion 83 (1):125-125.
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  27. Regularities, Laws, and an Exceedingly Modest Premise for a Cosmological Argument.Travis Dumsday - 2018 - International Journal for Philosophy of Religion 83 (1):111-123.
    In reply to certain cosmological arguments for theism, critics regularly argue that the causal principle ex nihilo nihil fit may be false. Various theistic counter-replies to this challenge have emerged. One type of strategy is to double down on ex nihilo nihil fit. Another, very different strategy of counter-reply is to grant for the sake of argument that the principle is false, while maintaining that sound cosmological arguments can be formulated even with this concession in place. Notably, one can employ (...)
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  28. El conocimiento natural de Dios según san Pablo.David Torrijos-Castrillejo - 2016 - In Mercedes López Salvá, Ignacio Sanz Extremeño & Pablo de Paz Amérigo (eds.), Los orígenes del cristianismo en la filosofía, la literatura y el arte I. Madrid: Dykinson. pp. 157-200.
    This article studies the issue of natural knowledge of God in the Bible verses which speak most explicitly about it: Romans 1,18-32. 'Natural knowledge' means here knowledge accessible to all men by virtue of their innate forces, possible even for those who have not partaken in the biblical revelalion. St. Paul's passage is compared with Wisdom 13-15, which shares many doctrinal points with it. The Pauline discourse, though inserted into a theological reasoning within the perspective of faith, represents a truly (...)
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  29. Leibniz's Cosmological Argument for the Existence of God.Mogens Lærke - 2011 - Archiv für Geschichte der Philosophie 93 (1):58-84.
    In this article, I discuss Leibniz's interpretation of the cosmological argument for the existence of God. In particular, I consider whether Leibniz's position on this point was developed partly in reference to Spinoza's position. First, I analyze Leibniz's annotations from 1676 on Spinoza's Letter 12. The traditional cosmological argument, as found in Avicenna and Saint Thomas for example, relies on the Aristotelian assumption that an actual infinite is impossible and on the idea that there can be no effect without a (...)
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  30. Theism and Ultimate Explanation: The Necessary Shape of Contingency. [REVIEW]Peter Forrest - 2009 - Analysis 69 (3):589-591.
    In this book Timothy O’Connor combines an investigation of modal epistemology with a fresh look at the traditional contingency version of the cosmological argument. The connection between the two parts is that he defends the practice of hypothesizing necessities for explanatory purposes, resisting those accounts that link possibility too closely to conceivability. This provides the context in which he asks the existence question, ‘Why do the particular contingent objects there are exist and undergo the events they do?’. Wisely avoiding the (...)
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  31. Wallace Matson and the Crude Cosmological Argument.William L. Craig - 1979 - Australasian Journal of Philosophy 57:163.
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  32. God? A Debate Between a Christian and an Atheist. By William Lane Craig and Walter Sinnott-Armstrong: Book Reviews. [REVIEW]Stephen Bullivant - 2009 - Heythrop Journal 50 (3):538-539.
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  33. The Cosmological Argument. [REVIEW]H. M. J. - 1977 - Review of Metaphysics 31 (2):330-331.
    The stated aim of this investigation is to clarify and critically examine the philosophical concepts inherent in the cosmological argument: he aspires to investigate the argument rather than to either refute critics or support defenders. He treats both the thirteenth century versions of Aquinas and Duns Scotus and the eighteenth century versions developed by Samuel Clarke and Leibniz, but attaches greater importance and spends more time with the latter, finding them both more sophisticated and more fruitful for investigation. The eighteenth (...)
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  34. Dzieje Filozofii Europejskiej XV Wieku, Vol. IV: "Bog". [REVIEW]N. W. A. - 1982 - Review of Metaphysics 36 (1):204-206.
    The third volume of The History of European Philosophy in the Fifteenth Century deals with the question of "being." In the closing paragraph, Stefan Swiezawski remarks: "Studies on the transformation and distortion of St. Thomas's doctrine on being, especially in regard to its existential element, are fundamentally important for understanding the factual historical development of Thomism as well as for understanding modern Christian thought. They are also of utmost importance for understanding the mainspring and resultant trends which have shaped the (...)
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  35. The Kaläm Cosmological Argument. [REVIEW]E. B. C. - 1981 - Review of Metaphysics 35 (2):376-378.
    The title of this volume is somewhat misleading. Though the author begins his argument with a cursory account of medieval Islamic thought and of dialectical theology or kaläm, his subsequent exposition of the way three medieval thinkers adapted the basic features of kaläm tenets to their own arguments on behalf of God's existence is far less detailed or nuanced than his investigation of the shortcomings in nineteenth and twentieth century Western materialist explanations of the universe grounded in modern mathematics and (...)
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  36. Concerning the Metaphysical Necessity of the Universe Beginning Uncaused: A Reply to George Nakhnikian.Quentin Smith - 2000 - Philo 3 (1):73-75.
    In George Nakhnikian’s interesting and stimulating paper, “Quantum Cosmology, Theistic Philosophical Cosmology, and the Existence Question” he addresses the fundamental issue of whether it is metaphysically possible or justifiable to believe that our universe began to exist without a cause, divine or otherwise. His conclusion is negative, and he argues that, contrary to my views, quantum cosmology is consistent with theism. In this paper, I shall evaluate Nakhnikian’s arguments.
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  37. Quantum Cosmology and Theism: A Reply to Quentin Smith.Daniel Murphy - 2008 - Philo 11 (1):93-119.
    Quentin Smith has argued that quantum-cosmological theory is incompatible with theism. The two claims that Smith argues render theism inconsistent with Hawking’s theory are that of the initial creation of the universe by God and His continued conservation of it. His primary argument is that divine decision and Hawking’s wave function entail contradictory probabilities that the universe begin to exist and continue to evolve in a certain way. I attempt to refute the argument by providing a schema that accommodates probabilities (...)
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  38. Causes and Beginnings in the Kalam Argument: Reply to Craig.Wes Morriston - 2002 - Faith and Philosophy 19 (2):233-244.
  39. God and the Initial Cosmological Singularity: A Reply to Quentin Smith.William Lane Craig - 1992 - Faith and Philosophy 9 (2):238-248.
  40. Professor William Craig’s Criticisms of Critiques of Kalam Cosmological Arguments By Paul Davies, Stephen Hawking, and Adolf Grunbaum.Graham Oppy - 1995 - Faith and Philosophy 12 (2):237-250.
    Kalam cosmological arguments have recently been the subject of criticisms, at least inter alia, by physicists---Paul Davies, Stephen Hawking---and philosophers of science---Adolf Grunbaum. In a series of recent articles, William Craig has attempted to show that these criticisms are “superficial, iII-conceived, and based on misunderstanding.” I argue that, while some of the discussion of Davies and Hawking is not philosophically sophisticated, the points raised by Davies, Hawking and Grunbaum do suffice to undermine the dialectical efficacy of kalam cosmological arguments.
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  41. Beginningless Past and Endless Future: Reply to Craig.Wes Morriston - 2012 - Faith and Philosophy 29 (4):444-450.
    In a recent paper, I claimed that if a familiar line of argument against the possibility of a beginningless series of events worked as advertised, it would work just as well against the possibility of an endless series of pre-determined events. The present paper is my response to objections by William Lane Craig. It argues that neither Craig’s claim that an endless series of events is a merely potential infinite nor his claim that future events don’t exist is successful in (...)
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  42. Composition and the Cosmological Argument: A Trivial Issue.L. Hughes Cox - 1974 - New Scholasticism 48 (3):365-370.
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  43. Dilley’s Misunderstandings of the Cosmological Argument.William Lane Craig - 1979 - New Scholasticism 53 (3):388-392.
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  44. The Cosmological Argument: A Reassessment. [REVIEW]Stephen L. Weber - 1973 - New Scholasticism 47 (4):530-534.
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  45. The Cosmological Argument and Hegel’s Doctrine of God.Martin J. De Nys - 1978 - New Scholasticism 52 (3):343-372.
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  46. A Critical Assessment of Contemporary Cosmological Arguments: Towards a Renewed Case for Theism.G. J. E. Rutten - unknown
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  47. A Note on Cosmological Arguments.James L. Hudson - 1977 - Philosophy Research Archives 3:696-701.
    The central part of any cosmological argument for the existence of God is the inference of a conclusion of the form 1-Fx from a premiss of the form 1 Fx'. Since the premiss here is known only a posteriori, such an argument would ordinarily be classified as itself a posteriori. But I point out that any argument of this form may by a trivial modifi- cation be turned into an argument which requires no a posteriori premisses, and that the modified (...)
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  48. The Gale–Pruss Cosmological Argument: Tractarian and Advaita Hindu Objections.Richard Mcdonough - 2016 - Religious Studies 52 (4):513-523.
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  49. An Open Infinite Future is Impossible.Alexander R. Pruss - 2016 - Faith and Philosophy 33 (4):461-464.
  50. The Philosophy of the Kalam.Repercussions of the Kalam in Jewish Philosophy.Alfred L. Ivry & Harry Austryn Wolfson - 1980 - Philosophical Review 89 (4):653.
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