Results for 'Good sense'

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  1. Pierre Duhem's Good Sense as a Guide to Theory Choice.Milena Ivanova - 2010 - Studies in History and Philosophy of Science Part A 41 (1):58-64.
    This paper examines Duhem’s concept of good sense as an attempt to support a non rule-governed account of rationality in theory choice. Faced with the underdetermination of theory by evidence thesis and the continuity thesis, Duhem tried to account for the ability of scientists to choose theories that continuously grow to a natural classification. I will examine the concept of good sense and the problems that stem from it. I will also present a recent attempt by (...)
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  2. Theory Choice, Good Sense and Social Consensus.Milena Ivanova & Cedric Paternotte - 2013 - Erkenntnis 78 (5):1109-1132.
    There has been a significant interest in the recent literature in developing a solution to the problem of theory choice which is both normative and descriptive, but agent-based rather than rule-based, originating from Pierre Duhem’s notion of ‘good sense’. In this paper we present the properties Duhem attributes to good sense in different contexts, before examining its current reconstructions advanced in the literature and their limitations. We propose an alternative account of good sense, seen (...)
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  3.  88
    'Good Sense' in Context: A Response to Kidd.Milena Ivanova - 2011 - Studies in History and Philosophy of Science Part A 42 (4):610-612.
    In his response to my, Ian Kidd claims that my argument against Stump’s interpretation of Duhem’s concept of ‘good sense’ is unsound because it ignores an important distinction within virtue epistemology. In light of the distinction between reliabilist and responsibilist virtue epistemology, Kidd argues that Duhem can be seen as supporting the latter, which he further illustrates with a discussion of Duhem’s argument against ‘perfect theory’. I argue that no substantive argument is offered to show that the distinction (...)
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  4. Good Sense, Art, and Morality in Hume's ''Of the Standard of Taste''.Reed Winegar - 2011 - Journal of Scottish Philosophy 9 (1):17-35.
    In his essay ‘‘Of the Standard of Taste,’’ Hume argues that artworks with morally flawed outlooks are, to some extent, aesthetically flawed. While Hume's remarks regarding the relationship between art and morality have influenced contemporary aestheticians, Hume's own position has struck many people as incoherent. For Hume appears to entangle himself in two separate contradictions. First, Hume seems to claim both that true judges should not enter into vicious sentiments and that true judges should adopt the standpoint of an artwork's (...)
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  5. Making Sense of Kant's Highest Good.Jacqueline Mariña & West Lafayette - 2000 - Kant-Studien 91 (3):329-355.
    This paper explores Kant's concept of the highest good and the postulate of the existence of God arising from it. Kant has two concepts of the highest good standing in tension with one another, an immanent and a transcendent one. I provide a systematic exposition of the constituents of both variants and show how Kant’s arguments are prone to confusion through a conflation of both concepts. I argue that once these confusions are sorted out Kant’s claim regarding the (...)
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  6. The Epistemic Value of Good Sense.Abrol Fairweather - 2012 - Studies in History and Philosophy of Science Part A 43 (1):139-146.
  7.  82
    The Good Sense of Nonsense: A Reading of Wittgenstein's Tractatus as Nonself-Repudiating.Danièle Moyal-Sharrock - 2007 - Philosophy 82 (1):147-177.
    This paper aims to return Wittgenstein's Tractatus to its original stature by showing that it is not the self-repudiating work commentators take it to be, but the consistent masterpiece its author believed it was at the time he wrote it. The Tractatus has been considered self-repudiating for two reasons: it refers to its own propositions as ‘nonsensical’, and it makes what Peter Hacker calls ‘paradoxical ineffability claims’ – that is, its remarks are themselves instances of what it says cannot be (...)
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  8. The Epistemic Value of Good Sense.Abrol Fairweather - 2012 - Studies in History and Philosophy of Science Part A 43 (1):139-146.
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  9.  27
    A G. K. Chestertonian Reading of This Pontificate Scholar Reflects on Pontiff 's, Author's Good Sense and Good Humour.Paul De Maeyer - 2012 - The Chesterton Review 38 (1-2):262-266.
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  10. Aquinas on Good Sense.Herbert McCabe - 2002 - In Brian Davies (ed.), Thomas Aquinas: Contemporary Philosophical Perspectives. Oup Usa.
     
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  11. 25. Common Sense and Good Sense.Rebecca Copenhaver & Brian P. A. Copenhaver - 2012 - In Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy 1800-1950. University of Toronto Press. pp. 147-152.
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  12.  16
    Good Sense or Philosophy.E. Weil & J. G. Labadie - 1955 - Diogenes 3 (12):29-49.
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    Additivity, Interaction, and Developmental Good Sense.David A. Chiszar & Eugene S. Gollin - 1990 - Behavioral and Brain Sciences 13 (1):124-125.
  14.  3
    Morally Good Sense.Strachan Donnelley - 1993 - Hastings Center Report 23 (2):43-44.
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    Good Sense.Baron D'Holbach - unknown
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    Just War" Talk and "Good Sense.Donald Wells - 1976 - Journal of Social Philosophy 7 (2):5-8.
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    It Makes Good Sense To Talk About A "Just: War".Joseph Wellbank - 1975 - Journal of Social Philosophy 6 (3):1-3.
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  18. Duhemian Good Sense and Agent Reliabilism.Sindhuja Bhakthavatsalam - forthcoming - Studies in History and Philosophy of Science Part A.
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  19. Aquinas on Good Sense.Herbert Mccabe Op - 1986 - New Blackfriars 67 (798):419-431.
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  20. It Makes Good Sense To Talk About A “Just: War”.Joseph Wellbank - 1975 - Journal of Social Philosophy 6 (3):1-3.
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  21. Loving the Good Beyond Being: The Paradoxical Sense of Levinas's “Return” to Platonism.Sarah Allen - 2007 - Studia Phaenomenologica 7 (1):75-107.
     
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  22.  34
    Making Sense of Common Good in Contemporary Society.M. Lorenz Moises J. Festin - 2008 - Proceedings of the Xxii World Congress of Philosophy 50:171-176.
    The main purpose of the paper is to investigate the relevance and significance of the concept of common good in contemporary society. First, I make a brief historical remark about the philosophical concept of common good. I will argue that the concept is rooted in the ancient Greek philosophical understanding of society, namely as polis, whereby human being is thought to have an end that is not merely individual but also collective. I then discuss how societies have significantly (...)
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    Moderate Historicism and the Empirical Sense of 'Good Science'.G. H. Merrill - 1980 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1980:223 - 235.
    Unlike the radical historicist and the radical logicist, the moderate historicist in the philosophy of science adopts the position that neither purely a priori (i.e., logical or philosophical) nor purely historical considerations alone determine the acceptability of a philosophical analysis of science. A dilemma arising from the nature of this position is first described and then it is argued that what is perhaps the most plausible way of avoiding this dilemma is doomed to failure. A particular example of this attempt (...)
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  24.  1
    The Beautiful and the Good: A Common Sense and Point of View.E. M. Dadlez - 1999 - Southwest Philosophy Review 15 (1):99-106.
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  25. "Social Work as Art: Making Sense for Good Practice": Hugh England. [REVIEW]DianÉ Collinson - 1987 - British Journal of Aesthetics 27 (4):378.
     
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  26. Common Sense and Philosophical Methodology: Some Metaphilosophical Reflections on Analytic Philosophy and Deleuze.Jack Reynolds - 2010 - Philosophical Forum 41 (3):231-258.
    On the question of precisely what role common sense (or related datum like folk psychology, trust in pre-theoretic/intuitive judgments, etc.) should have in reigning in the possible excesses of our philosophical methods, the so-called ‘continental’ answer to this question, for the vast majority, would be “as little as possible”, whereas the analytic answer for the vast majority would be “a reasonably central one”. While this difference at the level of both rhetoric and meta-philosophy is sometimes – perhaps often – (...)
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  27. Is the Idea of the Good Beyond Being? Plato's "Epekeina Tês Ousias" Revisited.Rafael Ferber & Gregor Damschen - 2015 - In Debra Nails, Harold Tarrant, Mika Kajava & Eero Salmenkivi (eds.), SECOND SAILING: Alternative Perspectives on Plato. Wellprint Oy. pp. 197-203.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the (...)
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  28.  12
    Kant on ‘Good’, the Good, and the Duty to Promote the Highest Good.Pauline Kleingeld - 2016 - In Thomas Höwing (ed.), The Highest Good in Kant’s Philosophy. Berlin: De Gruyter. pp. 33-50.
    Many regard Kant’s account of the highest good as a failure. His inclusion of happiness in the highest good, in combination with his claim that it is a duty to promote the highest good, is widely seen as inconsistent. In this essay, I argue that there is a valid argument, based on premises Kant clearly endorses, in defense of his thesis that it is a duty to promote the highest good. I first examine why Kant includes (...)
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  29.  70
    The Concept of the Highest Good in Kierkegaard and Kant.Roe Fremstedal - 2011 - International Journal for Philosophy of Religion 69 (3):155-171.
    This article tries to make sense of the concept of the highest good (eternal bliss) in Søren Kierkegaard by comparing it to the analysis of the highest good found in Immanuel Kant. The comparison with Kant’s more systematic analysis helps us clarify the meaning and importance of the concept in Kierkegaard as well as to shed new light on the conceptual relation between Kant and Kierkegaard. The article argues that the concept of the highest good is (...)
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  30. The Highest Good and Kant's Proof(s) of God's Existence.Courtney Fugate - 2014 - History of Philosophy Quarterly 31 (2).
    This paper explains a way of understanding Kant's proof of God's existence in the Critique of Practical Reason that has hitherto gone unnoticed and argues that this interpretation possesses several advantages over its rivals. By first looking at examples where Kant indicates the role that faith plays in moral life and then reconstructing the proof of the second Critique with this in view, I argue that, for Kant, we must adopt a certain conception of the highest good, and so (...)
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  31. Semantics Without the Distinction Between Sense and Force.Stephen J. Barker - 2007 - In Savas L. Tsohatzidis (ed.), John Searle's Philosophy of Language: Force, Meaning, and Mind. Cambridge University Press.
    At the heart of semantics in the 20th century is Frege’s distinction between sense and force. This is the idea that the content of a self-standing utterance of a sentence S can be divided into two components. One part, the sense, is the proposition that S’s linguistic meaning and context associates with it as its semantic interpretation. The second component is S’s illocutionary force. Illocutionary forces correspond to the three basic kinds of sentential speech acts: assertions, orders, and (...)
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  32. Geach on `Good'.Charles R. Pigden - 1990 - Philosophical Quarterly 40 (159):129-154.
    In his celebrated 'Good and Evil' (l956) Professor Geach argues as against the non-naturalists that ‘good’ is attributive and that the predicative 'good', as used by Moore, is senseless.. 'Good' when properly used is attributive. 'There is no such thing as being just good or bad, [that is, no predicative 'good'] there is only being a good or bad so and so'. On the other hand, Geach insists, as against non-cognitivists, that good-judgments (...)
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  33.  52
    Works of Genius as Sensible Exhibitions of the Idea of the Highest Good.Lara Ostaric - 2010 - Kant-Studien 101 (1):22-39.
    In this paper I argue that, on Kant's view, the work of genius serves as a sensible exhibition of the Idea of the highest good. In other words, the work of genius serves as a special sign that the world is hospitable to our moral ends and that the realization of our moral vocation in such a world may indeed be possible. In the first part of the paper, I demonstrate that the purpose of the highest good is (...)
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  34.  55
    Does an Appeal to the Common Good Justify Individual Sacrifices for Genomic Research?Rogeer Hoedemaekers, Bert Gordijn & Martien Pijnenburg - 2006 - Theoretical Medicine and Bioethics 27 (5):415-431.
    In genomic research the ideal standard of free, informed, prior, and explicit consent is believed to restrict important research studies. For certain types of genomic research other forms of consent are therefore proposed which are ethically justified by an appeal to the common good. This notion is often used in a general sense and this forms a weak basis for the use of weaker forms of consent. Here we examine how the notion of the common good can (...)
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    Extending Disorder: Essentialism, Family Resemblance and Secondary Sense[REVIEW]Neil Pickering - 2013 - Medicine, Health Care and Philosophy 16 (2):185-195.
    It is commonly thought that mental disorder is a valid concept only in so far as it is an extension of or continuous with the concept of physical disorder. A valid extension has to meet two criteria: determination and coherence. Essentialists meet these criteria through necessary and sufficient conditions for being a disorder. Two Wittgensteinian alternatives to essentialism are considered and assessed against the two criteria. These are the family resemblance approach and the secondary sense approach. Where the focus (...)
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  36. From Plato's Good to Platonic God.Lloyd P. Gerson - 2008 - International Journal of the Platonic Tradition 2 (2):93-112.
    One of the major puzzling themes in the history of Platonism is how theology is integrated with philosophy. In particular, one may well wonder how Plato's superordinate first principle of all, Idea of the Good, comes to be understood by his disciples as a mind or in some way possessing personal attributes. In what sense is the Good supposed to be God? In this paper I explore some Platonic accounts of the first principle of all in order (...)
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  37. Spinoza's Theory of the Good.Andrew Youpa - 2009 - In Olli Koistinen (ed.), The Cambridge Companion to Spinoza's Ethics. Cambridge University Press.
    In this paper I argue that, for Spinoza, the power to produce effects through one's nature alone is the key constituent of the good life. Indeed, to exist in the strict sense is to be the causal source of effects. On this reading, a temporally long life that is entirely governed by causal factors external to one's essence is not a genuine existence.
     
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  38.  18
    Why Should I Be Good?Bill Meacham & Austin Tx - forthcoming - Philosophy Now.
    In any sense of "being good" consequences are of utmost importance.
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    What is the Good/ Good of the Form of the Good?Patrick Hutchings - 2009 - Sophia 48 (4):413-417.
    Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the (...) is otious. Any rule of the kind, ‘Everything needs a Form, so good needs a Form of the Good’ is mistaken, in that good is not a kind, but a transcendental. To give a Form to the transcendental ‘good’ is a mistake: it is a Rylian category mistake. And the Form of the Good either does no work, or works unprofitably in any but an aesthetic sense. (shrink)
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    Cognitive Revolution, Virtuality and Good Life.Gordana Dodig-Crnkovic - 2013 - AI and Society 28 (3):319-327.
    We are living in an era when the focus of human relationships with the world is shifting from execution and physical impact to control and cognitive/informational interaction. This emerging, increasingly informational world is our new ecology, an infosphere that presents the grounds for a cognitive revolution based on interactions in networks of biological and artificial, intelligent agents. After the industrial revolution, which extended the human body through mechanical machinery, the cognitive revolution extends the human mind/cognition through information-processing machinery. These novel (...)
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  41. The Time of Our Lives: The Ethics of Common Sense.Mortimer Jerome Adler - 1969 - Fordham University Press.
    Is it a good time to be alive? Is ours a good society to be alive in? Is it possible to have a good life in our time? And finally, does a good life consist of having a good time? Are happiness and “a good life” interchangeable? These are the questions that Mortimer Adler addresses himself to. The heart of the book lies in its conception of the good life for man, which provides (...)
     
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  42.  9
    Being and the Good: Maimonides on Ontological Beauty.Diana Lobel - 2011 - Journal of Jewish Thought and Philosophy 19 (1):1-45.
    Maimonides expresses the view that being is goodness; evil is a deprivation of being and goodness. This view is prominent in Neoplatonism but has strong roots in Aristotle as well. While Maimonides problematizes moral language of good and evil, he makes use of an ontological sense of Necessary Existence as the absolute good. Plotinus wrote that beings are the beautiful. Avicenna adds that the pure good is Necessary Existence, which is free of deficiency, as it has (...)
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    Making Sense of Freedom and Responsibility.Nelkin Dana Kay - 2011 - Oxford University Press.
    Nelkin presents a simple and natural account of freedom and moral responsibility which responds to the great variety of challenges to the idea that we are free and responsible, before ultimately reaffirming our conception of ourselves as agents. Making Sense of Freedom and Responsibility begins with a defense of the rational abilities view, according to which one is responsible for an action if and only if one acts with the ability to recognize and act for good reasons. The (...)
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  44. Scientific Explanation and the Sense of Understanding.J. D. Trout - 2002 - Philosophy of Science 69 (2):212-233.
    Scientists and laypeople alike use the sense of understanding that an explanation conveys as a cue to good or correct explanation. Although the occurrence of this sense or feeling of understanding is neither necessary nor sufficient for good explanation, it does drive judgments of the plausibility and, ultimately, the acceptability, of an explanation. This paper presents evidence that the sense of understanding is in part the routine consequence of two well-documented biases in cognitive psychology: overconfidence (...)
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  45. Good-for-Nothings.Susan Wolf - 2010 - Proceedings and Addresses of the American Philosophical Association 85 (2):47-64.
    Many academic works as well as many works of art are such that if they had never been produced, no one would be worse off. Yet it is hard to resist the judgment that some such works are good nonetheless. We are rightly grateful that these works were created; we rightly admire them, appreciate them, and take pains to preserve them. And the authors and artists who produced them have reason to be proud. This should lead us to question (...)
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  46.  54
    Normative Reasons as Good Bases.Alex Gregory - 2016 - Philosophical Studies 173 (9):2291-2310.
    In this paper, I defend a new theory of normative reasons called reasons as good bases, according to which a normative reason to φ is something that is a good basis for φing. The idea is that the grounds on which we do things—bases—can be better or worse as things of their kind, and a normative reason—a good reason—is something that is just a good instance of such a ground. After introducing RGB, I clarify what it (...)
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    Making Sense of Logical Pluralism.Matti Eklund - forthcoming - Inquiry : An Interdisciplinary Journal of Philosophy:1-22.
    The article is centered on the question of how best to understand the logical pluralism/logical monism debate. A number of suggestions are brought up and rejected on the ground that they render the debate trivial or otherwise philosophically uninteresting. One way to make philosophical good sense of the debate is to find a canonical purpose for logic such that the monist is someone who holds that some unique logic best serves this purpose and the pluralist holds that many (...)
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    Making Sense of Logical Pluralism.Matti Eklund - forthcoming - Inquiry : An Interdisciplinary Journal of Philosophy:1-22.
    The article is centered on the question of how best to understand the logical pluralism/logical monism debate. A number of suggestions are brought up and rejected on the ground that they render the debate trivial or otherwise philosophically uninteresting. One way to make philosophical good sense of the debate is to find a canonical purpose for logic such that the monist is someone who holds that some unique logic best serves this purpose and the pluralist holds that many (...)
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  49. The Sense and Reference of Evaluative Terms.Christine Tappolet - 1995 - In Petr Kotatko & John Biro (eds.), Frege: Sense and Reference one Hundred Years later. Kluwer Academic Publishers. pp. 113--127.
    What account of evaluative expressions, such as ‘is beautiful’, ‘is generous’ or ‘is good’, should a Fregean adopt? Given Frege’s claim that predicates can have both a sense and a reference in addition to their extension, an interesting range of only partially explored theoretical possibilities opens to Frege and his followers. My intention here is to briefly present these putative possibilities and explore one of them, namely David Wiggins’ claim that evaluative predicates refer to non-natural concepts and have (...)
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  50. A Distinction Without a Difference? Good Advice for Moral Error Theorists.Hallvard Lillehammer - 2013 - Ratio 26 (3):373-390.
    This paper explores the prospects of different forms of moral error theory. It is argued that only a suitably local error theory would make good sense of the fact that it is possible to give and receive genuinely good moral advice.
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