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  1. Maria Alvarez (2011). Glock on Analytic Philosophy and History. Teorema: International Journal of Philosophy (I).
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  2. James Andow (2015). How “Intuition” Exploded. Metaphilosophy 46 (2):189-212.
    Recent decades have seen a surge in interest in metaphilosophy. In particular there has been an interest in philosophical methodology. Various questions have been asked about philosophical methods. Are our methods any good? Can we improve upon them? Prior to such evaluative and ameliorative concerns, however, is the matter of what methods philosophers actually use. Worryingly, our understanding of philosophical methodology is impoverished in various respects. This article considers one particular respect in which we seem to be missing an important (...)
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  3. James Austin (1979). Criteriology: A Minimally Theoretical Method. Metaphilosophy 10 (1):1–17.
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  4. Konrad Banicki (2012). Connective Conceptual Analysis and Psychology. Theory and Psychology 22 (3):310-323.
    Conceptual analysis, like any exclusively theoretical activity, is far from overrated in current psychology. Such a situation can be related both to the contingent influences of contextual and historical character and to the more essential metatheoretical reasons. After a short discussion of the latter it is argued that even within a strictly empirical psychology there are non-trivial tasks that can be attached to well-defined and methodologically reliable, conceptual work. This kind of method, inspired by the ideas of Ludwig Wittgenstein, Peter (...)
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  5. Alessandro Bertinetto (2003). Die Grundbeziehung von »Leben« und »Sehen« in der ersten Transzendentalen Logik Fichtes. Fichte-Studien 20:203-213.
  6. Henrik Jøker Bjerre (2008). The Original Linguistic Accumulation. Philosophy and Social Criticism 34 (5):537-555.
    This article represents an attempt at identifying a lack (of a lack) in analytic philosophy. It claims that one of the central features common to a variety of analytic philosophies is the absence of an investigation of what Jacques Lacan has identified as the lack of being ( manque à être ). This lacking lack is investigated through what could be termed a Lacanian intervention into one of the finest (relatively) recent products of the analytic tradition, Robert Brandom's Making It (...)
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  7. D. Bonevac, J. Dever & D. Sosa (2012). The Counterexample Fallacy. Mind 120 (480):1143-1158.
    Manley and Wasserman (2008) join the chorus of opposition to the possibility of conditional analysis of dispositions. But that score cannot be settled without more careful attention to the implicit philosophical methodology. Some of the opposition to such an analysis badly overestimates the effect of counterexamples, as if the Gettier example were sufficient to refute the possibility of conjunctive analysis of knowledge. A general objection to a form of analysis must satisfy a number of constraints, and Manley and Wasserman join (...)
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  8. Stephen Buckle (2004). Analytic Philosophy and Continental Philosophy. British Journal for the History of Philosophy 12 (1):111 – 150.
  9. Herman Cappelen, Tamar Szabó Gendler & John Hawthorne (eds.) (2016). The Oxford Handbook of Philosophical Methodology. Oxford University Press UK.
    This is the most comprehensive book ever published on philosophical methodology. A team of thirty-eight of the world's leading philosophers present original essays on various aspects of how philosophy should be and is done. The first part is devoted to broad traditions and approaches to philosophical methodology. The entries in the second part address topics in philosophical methodology, such as intuitions, conceptual analysis, and transcendental arguments. The third part of the book is devoted to essays about the interconnections between philosophy (...)
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  10. Mary L. Coolidge (1955). The Experimental Temper in Contemporary European Philosophy. Journal of Philosophy 52 (18):477-493.
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  11. John Corcoran (2006). Schemata: The Concept of Schema in the History of Logic. Bulletin of Symbolic Logic 12 (2):219-240.
    The syllogistic figures and moods can be taken to be argument schemata as can the rules of the Stoic propositional logic. Sentence schemata have been used in axiomatizations of logic only since the landmark 1927 von Neumann paper [31]. Modern philosophers know the role of schemata in explications of the semantic conception of truth through Tarski’s 1933 Convention T [42]. Mathematical logicians recognize the role of schemata in first-order number theory where Peano’s second-order Induction Axiom is approximated by Herbrand’s Induction-Axiom (...)
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  12. Antonella Corradini, Sergio Galvan & E. J. Lowe (eds.) (2005). Analytic Philosophy Without Naturalism. Routledge.
    In recent years numerous attempts have been made by analytic philosophers to _naturalize _various different domains of philosophical inquiry. All of these attempts have had the common goal of rendering these areas of philosophy amenable to empirical methods, with the intention of securing for them the supposedly objective status and broad intellectual appeal currently associated with such approaches. This volume brings together internationally recognised analytic philosophers, including Alvin Plantinga, Peter van Inwagen and Robert Audi, to question the project of naturalism. (...)
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  13. Thomas J. Donahue & Paulina Ochoa Espejo (2016). The Analytical–Continental Divide: Styles of Dealing with Problems. European Journal of Political Theory 15 (2):138-154.
    What today divides analytical from Continental philosophy? This paper argues that the present divide is not what it once was. Today, the divide concerns the styles in which philosophers deal with intellectual problems: solving them, pressing them, resolving them, or dissolving them. Using ‘the boundary problem’, or ‘the democratic paradox’, as an example, we argue for two theses. First, the difference between most analytical and most Continental philosophers today is that Continental philosophers find intelligible two styles of dealing with problems (...)
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  14. George Duke, Elena Walsh, Jack Reynolds & James Chase (2010). Post-Analytic Philosophy : Overcoming the Divide. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    This essay uses citational analyses to argue that most of the philosophers considered "postanalytic" - Wittgenstein, McDowell, Davidson, and Rorty - are not, in fact, genuine figures of rapprochement, since the particular essays cited, and/or the background literature that is cited, are not shared in common between the standard-bearing analytic and continental journals.
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  15. Paul Fairfield (2005). A House Divided: Comparing Analytic and Continental Philosophy. [REVIEW] New Nietzsche Studies 6 (3/4/1/2):255-257.
  16. Paul Fairfield (2003). A House Divided. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 7 (2):255-257.
  17. Oliver Feltham (2010). Materialism Versus Empiricism: The Concrete as Dysfunction and Truth. Filozofski Vestnik 31 (3):91-103.
    This article responds to those critiques addressed to Badiou's work by the Anglo-Saxon commentators that concern the schematism and formalism of his set-theory based ontology, which is considered to not be able to describe concrete empirical situations. Discussing the work of Carnap and Quine, the author poses the question what these concepts actually mean within the analytical philosophical tradition and if equivalents of the concepts of concrete and empirical can be found in Badiou's philosophy. The concepts of the event and (...)
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  18. Lewis S. Feuer (1947). Analysis and Scientific Practice. Analysis 8 (2):28 - 30.
    The author contends that analysis is dependent on the criteria of "the scientific world-View." otherwise, There would be "no basis for excluding analyses which were simply precise formulations of unverifiable realms of being." (staff).
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  19. Jonathan Floyd (2016). Analytics and Continentals: Divided by Nature but United by Praxis? European Journal of Political Theory 15 (2):155-171.
    This article makes four claims. First, that the analytic/Continental split in political theory stems from an unarticulated disagreement about human nature, with analytics believing we have an innate set of mostly compatible moral and political inclinations, and Continentals seeing such things as alterable products of historical contingency. Second, that we would do better to talk of Continental-political-theory versus Rawlsian-political-philosophy, given that the former avoids arguments over principles, whilst the latter leaves genuine analytic philosophy behind. Third, that Continentals suffer from a (...)
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  20. Dieter Freundlieb & Wayne Hudson (1998). Convergence and its Limits: Relations Between Analytic and Continental Philosophy. Philosophical Explorations 1 (1):28 – 42.
    In this article, it is argued that a convergence between the analytic and continental traditions in philosophy is unlikely. Both traditions have fundamentally different approaches to questions concerning consciousness and subjectivity. They also differ in their conception of the role of philosophy, if we are to become autonomous and reflective humans beings.To illustrate this, a comparison is made between the work of the continental philosopher Dieter Henrich and the 'post- analytic ' philosopher Thomas Nagel, who is often seen as a (...)
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  21. Ann Garry (1995). A Minimally Decent Philosophical Method: Analytic Philosophy and Feminism. Hypatia 10 (3):7-30. [REVIEW] Hypatia 10 (3):7-30.
    This essay focuses on the extent to which the methods of analytic philosophy can be useful to feminist philosophers. I pose nine general questions feminist philosophers might ask to determine the suitability of a philosophical method. Examples include: Do its typical ways of formulating problems or issues encourage the inclusion of a wide variety of women's points of view? Are its central concepts gender-biased, not merely in their origin, but in very deep, continuing ways? Does it facilitate uncovering roles that (...)
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  22. Hans-Johann Glock (1997). Philosophy, Thought and Language. Royal Institute of Philosophy Supplement 42:151-.
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  23. Hans-Johann Glock, Kathrin Glüer & Geert Keil (eds.) (2003). Fifty Years of Quine’s Two Dogmas. Rodopi.
    W. V. Quine’s “Two Dogmas of Empiricism”, first published in 1951, is one of the most influential articles in the history of analytic philosophy. It does not just question central semantic and epistemological views of logical positivism and early analytic philosophy, it also marks a momentous challenge to the ideas that conceptual analysis is a main task of philosophy and that philosophy is an a priori discipline which differs in principle from the empirical sciences. These ideas dominated early analytic philosophy, (...)
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  24. Tim Gough, Inoculation of Data.
    David Velleman, in his paper How we get along (2007), quotes Blackburn on a limitation of analytical moral philosophy in respect of “the social as a determining feature of individual action and motivation” (Ruling Passions, 1998). This is in accordance with the phenomenon that a position’s strengths are generally much the same as its supposed weaknesses: to proceed in analytic fashion, in moral philosophy as elsewhere, is to focus on the particular, the dissolving or breaking-down of issues (Greek: analuein). This (...)
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  25. Sebastian Sunday Grève (2015). The Importance of Understanding Each Other in Philosophy. Philosophy 90 (2):213-239.
    What is philosophy? How is it possible? This essay constitutes an attempt to contribute to a better understanding of what might be a good answer to either of these questions by reflecting on one particular characteristic of philosophy, specifically as it presents itself in the philosophical practice of Socrates, Plato and Wittgenstein. Throughout this essay, I conduct the systematic discussion of my topic in parallel lines with the historico-methodological comparison of my three main authors. First, I describe a certain neglected (...)
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  26. Gary Gutting (2009). What Philosophers Know: Case Studies in Recent Analytic Philosophy. Cambridge University Press.
    Philosophy has never delivered on its promise to settle the great moral and religious questions of human existence, and even most philosophers conclude that it does not offer an established body of disciplinary knowledge. Gary Gutting challenges this view by examining detailed case studies of recent achievements by analytic philosophers such as Quine, Kripke, Gettier, Lewis, Chalmers, Plantinga, Kuhn, Rawls, and Rorty. He shows that these philosophers have indeed produced a substantial body of disciplinary knowledge, but he challenges many common (...)
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  27. Gary Gutting (2005). Review of Brian Leiter (Ed.), The Future for Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2005 (12).
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  28. Stuart Hampshire (1948). Are All Philosophical Questions Questions of Language? Aristotelian Society Supplementary Volume 22:31-78.
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  29. Katherine Hawley (2014). Review of Empty Ideas. [REVIEW] Notre Dame Philosophical Reviews 2014 (Dec 18):xx-yy.
    A review of Peter Unger's Empty Ideas (OUP 2014).
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  30. No Authorship Indicated (2001). Review of Minding the Gap: Epistemology and Philosophy of Science in the Two Traditions. [REVIEW] Journal of Theoretical and Philosophical Psychology 21 (2):181-181.
    Reviews the book, Minding the gap: Epistemology and philosophy of science in the two traditions by Christopher Norris . In this book, the author takes issue with the all-too-frequently held view that there can be no productive engagement between mainstream analytic philosophers and thinkers in the contemporary Continental tradition. The main focus here is to reveal the various concerns each of these two traditions share—concerns that have often been obscured by narrowly parochial interests and the desire to stake out distinct (...)
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  31. Frank Jackson (1994). Armchair Metaphysics. In John O'Leary-Hawthorne & Michaelis Michael (eds.), Philosophy in Mind. Kluwer Academic Publishers. pp. 23--42.
  32. Uriah Kriegel (forthcoming). Metaphysics and Conceptual Analysis: Experimental Philosophy's Place Under the Sun. In D. Rose (ed.), Experimental Metaphysics. Bloomsbury Academic.
    What is the rationale for the methodological innovations of experimental philosophy? This paper starts from the contention that common answers to this question are implausible. It then develops a framework within which experimental philosophy fulfills a specific function in an otherwise traditionalist picture of philosophical inquiry. The framework rests on two principal ideas. The first is Frank Jackson’s claim that conceptual analysis is unavoidable in ‘serious metaphysics’. The second is that the psychological structure of concepts is extremely intricate, much more (...)
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  33. Uriah Kriegel (2016). Philosophy as Total Axiomatics. Journal of the American Philosophical Association 2:272-290.
    What is the aim of philosophy? There may be too many philosophical branches, traditions, practices, and programs to admit of a single overarching aim. Here I focus on a fairly traditional philosophical project that has recently received increasingly sophisticated articulation, especially by Frank Jackson (1998) and David Chalmers (2012). In §1, I present the project and suggest that it is usefully thought of as ‘total axiomatics’: the project of attempting to axiomatize the total theory of the world. In §2, I (...)
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  34. Michael Lackey (2005). A House Divided: Comparing Analytic and Continental Philosophy (Review). Journal of Speculative Philosophy 19 (3):276-280.
  35. Paul Livingston (2010). The Breath of Sense: Language, Structure, and the Paradox of Origin. Konturen 2.
    Within contemporary analytic philosophy, varieties of “naturalism” have recently attained an almost unchallenged methodological and thematic dominance. As David Papineau wrote in the introduction to his 1993 book Philosophical Naturalism, “nearly everybody nowadays wants to be a naturalist,” although as Papineau also notes, those who aspire to the term also continue to disagree widely about what specific methods or doctrines it implies. My purpose in this paper, however, is not to argue for or against philosophical naturalism on any of the (...)
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  36. Paul Livingston (2006). Philosophical Analysis in the Twentieth Century - a Review. Inquiry 49 (3):290 – 311.
    After more than a century of its development, philosophers working in the analytic tradition have recently begun to consider its history as an object of philosophical investigation.1 This development, particularly significant in the context of a tradition of inquiry that has often conceived of its own problems as ahistorical, is salutary in that it offers to show what, within the tradition, remains rich and vital for philosophy today, as well as to extract the significant theoretical and doctrinal results that can (...)
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  37. D. Mason (1963). Philosophy and the Modern Mind. Augustinianum 3 (1):232-232.
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  38. Michael H. McCarthy (1989). The Crisis of Philosophy. State University of New York Press.
    This book presents a sympathetic yet critical treatment of the major philosophical attempts to define a viable project for philosophy in the face of historical changes. McCarthy, then, proposes a comprehensive, critical, and methodological strategy of epistemic integration that fully respects the progressive and pluralistic character of contemporary science and common sense. The programs of Frege, Husserl, Wittgenstein, Carnap, Sellers, Dewey, Quine, and Rorty are carefully presented and an assessment is made of their merits and limitations. This assessment results in (...)
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  39. Fergal Mchugh (2014). Putnam Writing: Argumentative Pluralism and American Irony. Journal of Philosophical Research 39:365-376.
    Putnam’s style is rarely discussed in the secondary literature. In this paper I provide one approach to the kind of writing that philosophy becomes in Putnam’s hands. I focus on Putnam’s argumentative pluralism and, more specifically, the practical form that pluralism takes in Putnam’s commitment to the essay form. I argue that Putnam’s use of the essay form is a crucial expression of his pluralism. Looking at some ancestors of the Putnam essay, I pay attention to the specific hybrid qualities (...)
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  40. Gary H. Merrill (2011). Ontology, Ontologies, and Science. Topoi (1):71-83.
    Philosophers frequently struggle with the relation of metaphysics to the everyday world, with its practical value, and with its relation to empirical science. This paper distinguishes several different models of the relation between philosophical ontology and applied (scientific) ontology that have been advanced in the history of philosopy. Adoption of a strong participation model for the philosophical ontologist in science is urged, and requirements and consequences of the participation model are explored. This approach provides both a principled view and justification (...)
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  41. Nikolay Milkov, What is Analytic Philosophy?
    In trying to answer the question What is analytic philosophy? I shall follow two methodological principles. (i) The first was suggested by Peter Hacker and reads: ‘Any characterisation of “analytic philosophy” which excludes Moore, Russell and the later Wittgenstein, as well as the leading figures of post War analytic philosophy [for us these are John Wisdom, Ryle, Austin, Strawson and Dummett], must surely be rejected.’ (Hacker 1996a, p. 247) The correct definition of analytic philosophy must cohere with the philosophy of (...)
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  42. Ch Norris & N. Vassallo (2003). Recensioni/Reviews-Minding the Gap. Epistemology and Philosophy of Science in the Two Traditions. Epistemologia 26 (1):177-178.
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  43. A. Peruzzi (2007). Beyond a Division: Giulio Preti and the Dispute Between Analytic and Continental Philosophy. Diogenes 54 (4):47-58.
    This paper discusses the positions of Italian philosopher Giulio Preti (1911?1972) in relation to the quarrel between Analytic and Continental philosophy. Preti?s thought appears as a systematic thought permitting to overcome, through his logical, epistemological and linguistic reflection, the divide between these two approaches. The different features of his philosophy are analyzed here in detail and compared to the main theoretical assumptions of Analytic and Continental philosophy.
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  44. C. G. Prado (ed.) (2003). A House Divided: Comparing Analytic and Continental Philosophy. Humanity Books.
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  45. Duško Prelević (2009). Vilijamsonova kritika filozofskog ekscepcionalizma-Williamson T., 2007: The philosophy of philosophy, Oxford, Blackwell. [REVIEW] Theoria 52 (3):99-119.
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  46. Francois Recanati (1993). Beyond Analytic Philosophy? Stanford French Review 17:197-205.
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  47. Jack Reynolds (2012). Time, Philosophy and Chronopathologies. Parrhesia (15):64-80.
    This essay is an elaboration on some central themes and arguments from my recent book, Chronopathologies: Time and Politics in Deleuze, Derrida, Phenomenology and Analytic Philosophy (Rowman and Littlefield 2012). There is hence an element of generality to this essay that the book itself is better able to justify. But a short programmatic piece has its own virtues, especially for those of us who are time poor (which is pretty much everyone in contemporary academia). Moreover, it adds a dimension to (...)
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  48. Jack Reynolds (2011). The Analytic/Continental Divide: A Contretemps? In Graham Oppy & Nick Trakakis (eds.), The Antipodean Philosopher: Volume 1, Public Lectures in Australia and New Zealand. Rowman & Littlefield.
    In the late 1980s, the American economist Jeremy Rifkin claimed that “a battle is brewing over the politics of time” because he felt that the pivotal issue of the twenty first century would be the question of time and who controlled it. I argue in this chapter that a battle over the politics of time (and the metaphysics of time) is also a major part of what is at stake in the differences between analytic and continental philosophy. Very different philosophies (...)
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  49. Jack Reynolds (2006). Sadism and Masochism: A Symptomatology of Analytic and Continental Philosophy. Parrhesia 1 (1):15.
    There has recently been a plethora of attempts to understand the key differences that separate the analytic and continental traditions of philosophy, often involving either painstaking descriptions of the divergent argumentative techniques and methodologies that concern them, or comparatively examining in detail the work of certain major theorists in both traditions (e.g. Rawls and Derrida, Lewis and Deleuze). While partly drawing on these two approaches, in this particular essay I instead propose a rather more speculative way of teasing out the (...)
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  50. Jack Reynolds & James Chase (2010). Analytic Versus Continental: Arguments on the Methods and Value of Philosophy, Co-Authored with James Chase, Stocksfield, UK: Acumen Publishing 2010. ISBN 978-1-84465-245-7. [REVIEW] Acumen Publishing.
    Throughout much of the 20th Century, the relationship between analytic and continental philosophy has been one of disinterest, caution or hostility. Recent debates in philosophy have highlighted some of the similarities between the two approaches and even envisaged a post-continental and post-analytic philosophy. -/- Opening with a history of key encounters between philosophers of opposing camps since the late 19th Century - from Frege and Husserl to Derrida and Searle - the book goes on to explore in detail the main (...)
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