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  1. The World as I Found It. A Subjectivist Metaphysics of the Mental.Giovanni Merlo - 2015 - Dissertation, Universitat de Barcelona
    The first part of this thesis articulates and defends the Subjectivist View of the Mental. According to this view, my mental states are essentially different from the mental states of everyone else, but the fact that they are is a subjective fact, rather than an objective one. Chapter 1 explains what it takes for a fact to be subjective, what kind of difference holds between my mental states and everyone else's mental states and what kind of intuitions lead me to (...)
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  2. Immunity, Thought Insertion, and the First-Person Concept.Michele Palmira - forthcoming - Philosophical Studies:1-28.
    In this paper I aim to illuminate the significance of thought insertion for debates about the first-person concept. My starting point is the often-voiced contention that thought insertion might challenge the thesis that introspection-based self-ascriptions of psychological properties are immune to error through misidentification relative to the first-person concept. In the first part of the paper I explain what a thought insertion-based counterexample to this immunity thesis should be like. I then argue that various thought insertion-involving scenarios do not give (...)
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  3. Jealousy and the Sense of Self: Unamuno and the Contemporary Philosophy of Emotion.Íngrid Vendrell-Ferran - forthcoming - Philosophy and Literature.
    This paper explores jealousy in Unamuno’s drama El otro. Drawing on contemporary philosophy of emotion, I will argue that for the Spanish author jealousy gives the subject a sense of self. The paper begins by embedding Unamuno’s philosophical anthropology in the context of contemporary emotion theory. It then presents the drama as an investigation into the affective dimension of self-identity. The third section offers an analysis of jealousy as an emotion of self-assessment. The final section discusses how this drama can (...)
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  4. Skeptical Doubting and Mindful Self-Reflection.Guido Melchior - 2013 - In Mind, Language and Action. Papers of the 36th International Wittgenstein Symposium. pp. 274-276.
    The skeptic argues that we cannot have any external world knowledge because we cannot know that we are not brains in a vat. The intuitive appeal of this skeptical argument is essentially based on the comprehensibility of the process of skeptical doubting, where we focus our attention on our experiences and experience-based beliefs and raise questions about the sources of these experiences. I propose that skeptical doubting is an instance of a mental attitude that contemporary psychology characterizes as mindfulness. I (...)
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  5. The Narrative Coherence Standard and Child Patients' Capacity to Consent.Gah-Kai Leung - 2020 - American Journal of Bioethics Neuroscience 11 (1):40-42.
    Aryeh Goldberg compellingly argues for a Narrative Coherence Standard (NCS) to bolster existing methods of assessing patients' mental capacity. But his account fails to distinguish between the cognitive abilities of children and adults; consequently, worries may be raised about the scope of the NCS, in particular when we consider child patients. In this article, I argue the NCS cannot plausibly apply to children. Since children's self-conception does not arrive fully formed — but rather is a product of both incomplete cognitive (...)
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  6. Expanding the Scope of Reflective Knowledge: From MINE to OURS.Joseph Shieber - 2019 - Philosophical Issues 29 (1):241-253.
    Ernest Sosa has suggested that we distinguish between animal knowledge, on the one hand, and reflective knowledge, on the other. Animal knowledge is direct, immediate, and foundationally structured, while reflective knowledge involves a knower's higher‐order awareness of her own mental states, and is structured by relations of coherence. -/- Although Sosa's distinction is extremely appealing, it also faces serious problems. In particular, the sorts of processes that would be required for reflective knowledge, as Sosa understands it, are not processes that (...)
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  7. Modesty and Humility.Nicolas Bommarito - 2018 - Stanford Encyclopedia of Philosophy.
    This article discusses conceptions of modesty and humility and their key features. It gives a brief historical overview of debates about whether or not they’re really virtues at all. It also discusses theories of modesty and humility that root them in the presence or absence of particular beliefs, emotions, desires, and attention. it also discusses related phenomena in epistemology: rational limits on self-ascription of error, attitudes to disagreement, and openness to alternative views.
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  8. Self-knowledge Of Beliefs Is Possible?Robson Barcelos - 2017 - FRONTISTÉS: Revista de Eletrônica Do Curso de Filosofia FAPAS 11 (20):1-7.
    This article is about self-knowledge on one's own mental states. Considering human as rational beings, this study aims to problematize the position of subject in process of self-knowledge, as well as to realize the state of knowledge about self-knowledge. In this way, Richard Moran constitutes the method of transparency about the knowledge of one's own mental states. Such a method receives some criticism from the philosopher Quassim Cassam and the philosopher Brie-Gertler. In the same extent, both authors problematize some characteristics (...)
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  9. Self-Knowledge and the possible moral consequences.Robson Barcelos - 2019 - Pólemos 8 (15):274-291.
    We are subject with consciousness. For this we have to have self-consciousness so that consciousness can exist. In this way, there is the possibility of self-knowledge of one's own mental states. Thus, the article aims at investigating the possibility of self-knowledge of one's own mental states, their applicability and consequences in relation to Kantian moral theory. Therefore, it reflects on how self-knowledge of one's own mental states and the characteristics of Kantian moral theory occur. Finally, there is the possibility of (...)
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  10. An Autobiography of Companions.Byron Davies - 2011 - Modern Language Notes 126 (5):972-978.
    Part of a symposium on Stanley Cavell's memoir Little Did I Know held at the Johns Hopkins Humanities Center in 2011, this brief essay connects some themes from that book to concerns about knowledge of "what we say" as treated in the opening essays of Cavell's first book, Must We Mean What We Say?; and it attempts to illuminate the latter concerns by comparing them to recent philosophical work on self-knowledge, especially Richard Moran's book Authority and Estrangement.
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  11. The Agential Point of View.Ben Sorgiovanni - 2019 - Pacific Philosophical Quarterly 100 (2):549-572.
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  12. Russell on Introspection and Self-Knowledge.Donovan Wishon - 2019 - In Russell Wahl (ed.), The Bloomsbury Companion to Bertrand Russell. New York, NY, USA: pp. 256-285.
    This chapter examines Bertrand Russell's developing views--roughly from 1911 to 1918--on the nature of introspective knowledge and subjects' most basic knowledge of themselves as themselves. It argues that Russell's theory of introspection distinguishes between direct awareness of individual psychological objects and features, the presentation of psychological complexes involving those objects and features, and introspective judgments which aim to correspond with them. It also explores his transition from believing that subjects enjoy introspective self-acquaintance, to believing that they only know themselves by (...)
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  13. Graph of Socratic Elenchos.John Bova - manuscript
    From my ongoing "Metalogical Plato" project. The aim of the diagram is to make reasonably intuitive how the Socratic elenchos (the logic of refutation applied to candidate formulations of virtues or ruling knowledges) looks and works as a whole structure. This is my starting point in the project, in part because of its great familiarity and arguable claim to being the inauguration of western philosophy; getting this point less wrong would have broad and deep consequences, including for philosophy’s self-understanding. -/- (...)
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  14. Beliefs Over Avowals: Setting Up the Discourse on Self-Knowledge.Lukas Schwengerer - forthcoming - Episteme:1-16.
    Wright (1998) and Bar-On (2004) put pressure on the idea that self-knowledge as an explanandum should be identified with privileged belief formation. They argue that setting up the discourse on the level of belief and belief formation rules out promising approaches to explain self-knowledge. Hence, they propose that we should characterize self-knowledge on the level of linguistic practice instead. I argue against them that self-knowledge cannot be fully characterized by features of our linguistic practice. I propose that in some circumstances (...)
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  15. In Search of Enlightenment by Reading Samuel Beckett’s Waiting for Godot.Syed Ismyl Mahmood Rizvi - 2015 - Literaria: An International Journal of New Literature Across the World 5 (1-2):37-55.
    Beckett’s philosophical indebtedness has long been recognised – especially in conjunction with Dante, Descartes and Geulincx. In this article, I examine Beckettian universal values of Enlightenment, which will be exposed as self-serving mystifications that rationalize and instrumentalize the meaning of life. In this context, the awareness of the Enlightenment nature of Beckett’s writing in Waiting for Godot will be analysed along with the freedom appeal of his reader as he strives to attain the enlightenment.
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  16. Minimal Sartre: Diagonalization and Pure Reflection.John Bova - 2018 - Open Philosophy 1:360-379.
    These remarks take up the reflexive problematics of Being and Nothingness and related texts from a metalogical perspective. A mutually illuminating translation is posited between, on the one hand, Sartre’s theory of pure reflection, the linchpin of the works of Sartre’s early period and the site of their greatest difficulties, and, on the other hand, the quasi-formalism of diagonalization, the engine of the classical theorems of Cantor, Godel, Tarski, Turing, etc. Surprisingly, the dialectic of mathematical logic from its inception through (...)
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  17. Memory, Imagery, and Self-Knowledge.Dustin Stokes - forthcoming - Avant: Special Issue-Thinking with Images.
    One distinct interest in self-knowledge concerns whether one can know about one’s own mental states and processes, how much, and by what methods. One broad distinction is between accounts that centrally claim that we look inward for self-knowledge (introspective methods) and those that claim that we look outward for self-knowledge (transparency methods). It is here argued that neither method is sufficient, and that we see this as soon as we move beyond questions about knowledge of one’s beliefs, focusing instead on (...)
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  18. Descartes and Hume on I-Thoughts.Luca Forgione - 2018 - Thémata: Revista de Filosofía 57:211-228.
    Self-consciousness can be understood as the ability to think I-thou-ghts which can be described as thoughts about oneself ‘as oneself’. Self-consciousness possesses two specific correlated features: the first regards the fact that it is grounded on a first-person perspective, whereas the second concerns the fact that it should be considered a consciousness of the self as subject rather than a consciousness of the self as object. The aim of this paper is to analyse a few considerations about Descartes and Hume’s (...)
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  19. Regret, Resilience, and the Nature of Grief.Michael Cholbi - 2019 - Journal of Moral Philosophy 16 (4):486-508.
    Should we regret the fact that we are often more emotionally resilient in response to the deaths of our loved ones than we might expect -- that the suffering associated with grief often dissipates more quickly and more fully than we anticipate? Dan Moller ("Love and Death") argues that we should, because this resilience epistemically severs us from our loved ones and thereby "deprives us of insight into our own condition." I argue that Moller's conclusion is correct despite resting on (...)
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  20. What Is Truth?: On the Need for an Old Paradigm.Richard Oxenberg - unknown
    In this essay I argue for the need to restore our recognition of the importance of philosophical truth in our endeavor to understand our world and our selves. In particular, I note that the physical sciences have no way of examining the axiological dimension of being - i.e., that dimension from which values spring - whereas an appreciation for, and understanding of, our values is crucial to the conduct of our personal, interpersonal, and political lives.
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  21. Self-Knowledge, Belief, Ability (and Agency?).Lucy Campbell - 2018 - Philosophical Explorations 21 (3):333-349.
    Matthew Boyle [. “Transparent Self-Knowledge.” Aristotelian Society Supplementary Volume 85 : 223–241. doi:10.1111/j.1467-8349.2011.00204.x] has defended an account of doxastic self-knowledge which he calls “Reflectivism”. I distinguish two claims within Reflectivism: that believing that p and knowing oneself to believe that p are not two distinct cognitive states, but two aspects of the same cognitive state, and that this is because we are in some sense agents in relation to our beliefs. I find claim compelling, but argue that its tenability depends (...)
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  22. God, Mind and Knowledge.Andrew Moore (ed.) - 2014 - Routledge.
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  23. Self-Knowledge: The Wittgensteinian Legacy: Crispin Wright.Crispin Wright - 1998 - Royal Institute of Philosophy Supplement 43:101-122.
    It is only in fairly recent philosophy that psychological self-knowledge has come to be seen as problematical; once upon a time the hardest philosophical difficulties all seemed to attend our knowledge of others. But as philosophers have canvassed various models of the mental that would make knowledge of other minds less intractable, so it has become unobvious how to accommodate what once seemed evident and straightforward–the wide and seemingly immediate cognitive dominion of minds over themselves.
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  24. Basic Self-Knowledge and Transparency.Cristina Borgoni - 2018 - Synthese 195 (2):679-696.
    Cogito-like judgments, a term coined by Burge, comprise thoughts such as, I am now thinking, I [hereby] judge that Los Angeles is at the same latitude as North Africa, or I [hereby] intend to go to the opera tonight. It is widely accepted that we form cogito-like judgments in an authoritative and not merely empirical manner. We have privileged self-knowledge of the mental state that is self-ascribed in a cogito-like judgment. Thus, models of self-knowledge that aim to explain privileged self-knowledge (...)
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  25. Two Russellian Arguments for Acquaintance.Matt Duncan - 2017 - Australasian Journal of Philosophy 95 (3):461-474.
    Bertrand Russell [1912] argued that we are acquainted with our experiences. Although this conclusion has generated a lot of discussion, very little has been said about Russell's actual arguments for it. This paper aims to remedy that. I start by spelling out two Russellian arguments for acquaintance. Then I show that these arguments cannot both succeed. For if one is sound, the other isn't. Finally, I weigh our options with respect to these arguments, and defend one option in particular. I (...)
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  26. Identity and Self-Knowledge.John Perry - 2017 - Philosophy, Theory, and Practice in Biology 9 (5).
    Self, person, and identity are among the concepts most central to the way humans think about themselves and others. It is often natural in biology to use such concepts; it seems sensible to say, for example, that the job of the immune system is to attack the non-self, but sometimes it attacks the self. But does it make sense to borrow these concepts? Don’t they only pertain to persons, beings with sophisticated minds, and perhaps even souls? I argue that if (...)
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  27. How Many Selves Make Me?1: Stephen R. L. Clark.Stephen R. L. Clark - 1991 - Royal Institute of Philosophy Supplement 29:213-233.
    Cartesian accounts of the mental make it axiomatic that consciousness is transparent: what I feel, I know I feel, however many errors I may make about its cause. ‘I’ names a simple, unextended, irreducible substance, created ex nihilo or eternally existent, and only associated with the complete, extended, dissoluble substance or pretend-substance that is ‘my’ body by divine fiat. Good moderns take it for granted that ‘we’ now realize how shifting, foggy and deconstructible are the boundaries of the self; ‘we’ (...)
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  28. Self-Awareness.Martine Nida-Rümelin - 2017 - Review of Philosophy and Psychology 8 (1):55-82.
    Is a subject who undergoes an experience necessarily aware of undergoing the experience? According to the view here developed, a positive answer to this question should be accepted if ‘awareness’ is understood in a specific way, - in the sense of what will be called ‘primitive awareness’. Primitive awareness of being experientially presented with something involves, furthermore, being pre-reflectively aware of oneself as an experiencing subject. An argument is developed for the claims that pre-reflective self-awareness is the basis of our (...)
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  29. An Externalist Account of Introspective Knowledge.Sarah Sawyer - 1999 - Pacific Philosophical Quarterly 80 (4):358-378.
    The Content Skeptic argues that a subject could not have introspective knowledge of a thought whose content is individuated widely. This claim is incorrect, relying on the tacit assumption that introspective knowledge differs significantly from other species of knowledge. The paper proposes a reliabilist model for understanding introspective knowledge according to which introspective knowledge is simply another species of knowledge, and according to which claims to introspective knowledge are not, as suggested by the Content Skeptic, defeated by the mere possibility (...)
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  30. In Defence of Burge's Thesis.Sarah Sawyer - 2002 - Philosophical Studies 107 (2):109-128.
    Burge's thesis is the thesis that certain second-order self-ascriptions are self-verifying in virtue of their self-referential form. The thesis has recently come under attack on the grounds that it does not yield a theory of self-knowledge consistent with semantic externalism, and also on the grounds that it is false. In this paper I defend Burge's thesis against both charges, in particular against the arguments of Bernecker, Gallois and Goldberg. The alleged counterexamples they provide are merely apparent counterexamples, and the thesis (...)
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  31. Consciousness and Self‐Identity.Peter Unger - 1986 - Midwest Studies in Philosophy 10 (1):63-100.
  32. Self‐Knowing Agents, by Lucy O'Brien.Conor McHugh - 2010 - European Journal of Philosophy 18 (1):153-158.
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  33. Why Knowledge is Special.Shane Ryan - 2017 - Philosophy 92 (2):249-269.
    I argue against Greco's account of the value of knowledge, according to which knowledge is distinctively valuable vis-à-vis that which falls short of knowledge in virtue of its status as an achievement and achievements being finally valuable. Instead, I make the case that virtuous belief is also an achievement. I argue that the nature of knowledge is such that knowledge is finally valuable in a way that virtuous belief is not, precisely because knowledge is not simply a success from ability. (...)
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  34. Interpretation and First-Person Authority: Davidson on Self-Knowledge.David Beisecker - 2003 - Southwest Philosophy Review 19 (1):89-96.
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  35. Biblical Inerrancy and Infallibility: A Philosophical Analysis.Jack Weir - 1994 - Southwest Philosophy Review 10 (2):129-148.
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  36. The Epistemic Role of Qualitative Content.Theodore W. Schick - 1992 - Philosophy and Phenomenological Research 52 (2):383-393.
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  37. A Role for the Privileged?: Solidarity and the University in the Work of Ignacio Ellacuria and Paulo Freire.David I. Gandolfo - 2008 - Journal for Peace and Justice Studies 17 (1):9-33.
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  38. Nature, Deception, and the Politics of Art: Divisions of Labor in Kant and Nietzsche.Jonathan Salem-Wiseman - 1998 - International Studies in Philosophy 30 (1):107-120.
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  39. Motivated Irrationality. [REVIEW]A. R. Louch - 1988 - International Studies in Philosophy 20 (1):101-102.
  40. Self-Reflection.Lesley Karjohn - 1989 - Inquiry: Critical Thinking Across the Disciplines 3 (3):7-10.
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  41. A Consciência Entre o Formalismo E a Psicologia, Em Sartre.Marcio Miotto - 2008 - AdVerbum 3 (2):144-155.
    O presente artigo pretende problematizar, nos três primeiros livros filosóficos de Sartre, a noção de consciência, em torno de um duplo horizonte de interlocução: o legado “formalista” kantiano, e os diversos projetos de “ciência psicológica” existentes nos séculos XIX e XX. Para isso, recompõem-se esses dois horizontes a partir do panorama feito por Sartre desde o momento cartesiano, discutindo as diferentes filosofias da subjetividade e culminando na noção de “intencionalidade”, formulada por Husserl. A noção de consciência intencional serviria como referência (...)
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  42. Self-Knowledge for Humans, by Quassim Cassam. [REVIEW]Sydney Shoemaker - 2016 - Philosophical Review 125 (4):589-592.
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  43. Apperception, Self-Consciousness, and Self-Knowledge in Kant.Dennis Schulting - 2017 - In Matthew Altman (ed.), The Palgrave Kant Handbook. New York: Palgrave-Macmillan. pp. 139–61.
  44. Introspection, Anton's Syndrome, and Human Echolocation.Sean Allen-Hermanson - 2017 - Pacific Philosophical Quarterly 98 (2).
    Philosophers have recently argued that since there are people who are blind, but don't know it, and people who echolocate, but don't know it, conscious introspection is highly unreliable. I contend that a second look at Anton's syndrome, human echolocation, and ‘facial vision’ suggests otherwise. These examples do not support skepticism about the reliability of introspection.
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  45. Only Connect: The Place of Self-Knowledge in Ethics.Sheila Mullett - 1987 - Canadian Journal of Philosophy 17 (sup1):308-338.
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  46. Deception Unraveled.Alan Strudler - 2005 - Journal of Philosophy 102 (9):458-473.
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  47. Is "Self-Knowledge" an Empirical Problem? Renegotiating the Space of Philosophical Explanation.Victoria McGeer - 1996 - Journal of Philosophy 93 (10):483-515.
  48. Truth and Corrigibility.H. T. C. & Henry H. Price - 1936 - Journal of Philosophy 33 (19):526.
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  49. What Is Infallibility For?William Charlton - 2006 - New Blackfriars 87 (1007):36-42.
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  50. II—Matthew Boyle: Transparent Self-Knowledge.Matthew Boyle - 2011 - Aristotelian Society Supplementary Volume 85 (1):223-241.
    I distinguish two ways of explaining our capacity for ‘transparent’ knowledge of our own present beliefs, perceptions, and intentions: an inferential and a reflective approach. Alex Byrne (2011) has defended an inferential approach, but I argue that this approach faces a basic difficulty, and that a reflective approach avoids the difficulty. I conclude with a brief sketch and defence of a reflective approach to our transparent self-knowledge, and I show how this approach is connected with the thesis that we must (...)
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