Results for 'Edward Omar Moad'

214 found
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  1. A Path to the Oasis: Sharī‘Ah and Reason in Islamic Moral Epistemology.Edward Omar Moad - 2007 - International Journal for Philosophy of Religion 62 (3):135 - 148.
    I propose a framework for comparative Islamic—Western ethics in which the Islamic categories "Islam, Iman," and "Ihsan" are juxtaposed with the concepts of obligation, value, and virtue, respectively. I argue that "shari'a" refers to both the obligation component and the entire structure of the Islamic ethic; suggesting a suspension of the understanding of "shari'a" as simply Islamic "law," and an alternative understanding of "usul al-fiqh" as a moral epistemology of obligation. I will test this approach by addressing the question of (...)
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  2. Comparing Phases of Skepticism in Al-Ghazālī and Descartes: Some First Meditations on Deliverance From Error.Omar Edward Moad - 2009 - Philosophy East and West 59 (1):pp. 88-101.
    Abū Hāmid al-Ghazālī (1058–1111 c.e .) is well known, among other things, for his account, in al-Munqidh min al-ḍalāl (Deliverance from error), of a struggle with philosophical skepticism that bears a striking resemblance to that described by Descartes in the Meditations . This essay aims to give a close comparative analysis of these respective accounts, and will concentrate solely on the processes of invoking or entertaining doubt that al-Ghazālī and Descartes describe, respectively. In the process some subtle differences between them (...)
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  3.  35
    The Jinn and the Shayatin.Edward Moad - 2017 - In Benjamin McCraw & Robert Arp (eds.), Philosophical Approaches to Demonology. New York, NY, USA: pp. 137-155.
    If by “demon” one understands an evil occult being, then its equivalent in the Islamic narrative is the intersection of the category jinn with that of the shayātīn: a demon is a shaytān from among the jinn. The literature in the Islamic tradition on these subjects is vast. In what follows, we will select some key elements from it to provide a brief summary: first on the nature of the jinn, their nature, and their relationship to God and human beings; (...)
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  4.  28
    Ibn Khaldun and Occasionalism.Edward Moad - 2017 - In Nazif Muhtaroglu (ed.), Occasionalism Revisited. Abu Dhabi - United Arab Emirates: pp. 61-82.
    Ibn Khaldun (1332-1406) is said to be the first scholar to make history and society the direct objects of a systematic science. This paper will examine the role of occasionalism in his thought. This question is interesting because a perennial objection to occasionalism has been that it denies any real natural order, and therefore precludes the possibility of any systematic natural science. If Ibn Khaldun was an occasionalist, then it would mean that one of the earliest pioneers in attempting to (...)
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  5.  35
    Problem's with Aquinas' Third Way.Edward Moad - 2016 - In Robert Arp (ed.), Revisiting Aquinas' Proofs for the Existence of God. Leiden, Netherlands: Brill. pp. 131-140.
    The object of this paper is not arguments from contingency in general, but specifically Aquinas’s ‘Third Way’ as it appears in his Summa Theologica. I will raise three objections to this argument. First, the argument depends on the premise, that if everything were contingent, then there would have been a time during which nothing exists, but this is not self-evident and no argument is given for it here. Secondly, Aquinas tells us that a key premise in this argument, that an (...)
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  6.  14
    Actualism and the Distinction of Truth Over Truth in a World.Edward Moad - 2008 - Sorites 20:43-48.
    Robert Adams characterizes actualism regarding possible worlds as «the view that if there are any true statements in which there are said to be nonactual possible worlds, they must be reducible to statements in which the only things there are said to be are things which there are in the actual world, and which are not identical with nonactual possibles.» In this paper, I will briefly explain actualism about possible worlds, showing that an essential pillar of the theory is the (...)
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  7.  7
    Moral Dilemmas.Edward Moad - 2013 - In Vibha Chaturvedi & Pragati Sahni (eds.), Understanding Ethics. New Delhi, Delhi, India: pp. 304-314.
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  8. How Did Oedipus Solve the Riddle of the Sphinx?Terence Rajivan Edward - manuscript
    This paper presents two accounts of how Oedipus might have arrived at the answer to the Sphinx's riddle by proceeding methodically.
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  9. Does Marilyn Strathern Argue That the Concept of Nature Is a Social Construction?Terence Rajivan Edward - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (4):437-442.
    It is tempting to interpret Marilyn Strathern as saying that the concept of nature is a social construction, because in her essay “No Nature, No Culture: the Hagen Case” she tells us that the Hagen people do not describe the world using this concept. However, I point out an obstacle to interpreting her in this way, an obstacle which leads me to reject this interpretation. Interpreting her in this way makes her inconsistent. The inconsistency is owing to a commitment that (...)
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  10. Why Does Descartes Say That He is Not His Body in the Second Meditation?Terence Rajivan Edward - manuscript
    This paper contests a standard interpretation of how Descartes comes to the conclusion that he is not his body in the second meditation. I propose an alternative interpretation in its place.
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  11.  26
    Would Legalizing Torture Result in Too Many Cases of Torture? Rare Counterexamples.Terence Rajivan Edward - manuscript
    The economist David K. Levine claims that if a government of a country makes torture legal, the inevitable result will be torture that is out of control. I point out an inconsistency in his approach to torture. I then argue that we should be open to rare counterexamples to his claim and describe a kind of counterexample.
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  12. Defining Mind-Brain Token Identity.Terence Rajivan Edward - manuscript
    This paper disputes a common definition of token identity theory. It also observes that within the philosophical literature there are two significantly different definitions of token identity theory that are commonly used.
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  13.  43
    Which Societies Are Liberal Democracies?Terence Rajivan Edward - manuscript
    Political philosophers sometimes write of liberal democracies, but which societies, if any, are liberal democracies? John Rawls says that in the public political culture of a liberal democracy, we find the principle that this society should be a fair system of cooperation between free and equal individuals. In this paper, I draw attention to how, if we grant Rawls’s definition, a society can easily be mistaken for a liberal democracy when it is not. I then argue that Andrew March, Gabrielle (...)
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  14. The Fallibility Objection to the Original Position.Terence Rajivan Edward - manuscript
    Do individuals in John Rawls’s original position take into account the fallibility of human nature? Some notable commentators on Rawls say that they do or that they should. But this enables us to say that individuals in the original position would not come to an agreement at all.
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  15. Nagel on Conceivability.Terence Rajivan Edward - 2009 - Abstracta 5 (1):16-29.
    In the sixth chapter of The View from Nowhere, Thomas Nagel aims to identify a form of idealism, to isolate the argument for it and to counter this argument. The position that Nagel takes to be idealist is that what there is must be possibly conceivable by us. In this paper, I show that Nagel has not made a convincing case against this position. I then present an alternative case. In light of this alternative case, we have reason to reject (...)
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  16. Torture with Consent.Terence Rajivan Edward - 2019 - Philosophical Pathways (230):1-3.
    There are attempts to define torture which say that a person is only being tortured if the pain inflicted upon them is pain that they have not consented to. In this very brief paper, I recommend that we define torture without this condition.
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  17. The Definition of Systematizing in S. Baron-Cohen's Gender and Autism Research.Terence Rajivan Edward - 2018 - Philosophical Pathways (219):1-4.
    The professor of psychopathology Simon Baron-Cohen is well-known for his thesis that males are on average better at systematizing than empathizing and females are on average better at empathizing than systematizing. In this paper, I note an ambiguity in how he defines systematizing.
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  18. Cartesian Dualism and the Study of Cultural Artefacts.Terence Rajivan Edward - 2015 - E-Logos Electronic Journal for Philosophy 22 (2):12-18.
    This paper evaluates an argument according to which many anthropologists commit themselves to Cartesian dualism, when they talk about meanings. This kind of dualism, it is argued, makes it impossible for anthropologists to adequately attend to material artefacts. The argument is very original, but it is also vulnerable to a range of objections.
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  19. Dukkha, Inaction and Nirvana: Suffering, Weariness and Death? A Look at Nietzsche's Criticisms of Buddhist Philosophy.O. Moad - 2004 - The Philosopher 92 (1).
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  20.  15
    A Note on the Definition of Gratitude.Terence Rajivan Edward - manuscript
    In this paper, I object to Michael Rush’s definitions of targeted and propositional gratitude.
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  21. The Asymmetry Objection to Political Liberalism: Evaluation of a Defence.Terence Rajivan Edward - 2018 - E-Logos Electronic Journal for Philosophy 25 (1):26-32.
    This paper evaluates Jonathan Quong’s attempt to defend a version of political liberalism from the asymmetry objection. I object that Quong’s defence relies on a premise that has not been adequately supported and does not look as if it can be given adequate support.
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  22. Feminist Research and Paradigm Shift in Anthropology.Terence Rajivan Edward - 2012 - Meta 4 (2):343-362.
    In her paper ‘An Awkward Relationship: the Case of Feminism and Anthropology’, Marilyn Strathern argues that feminist research cannot produce a paradigm shift in social anthropology. I reconstruct her arguments and evaluate them, revealing that they are insufficient for ruling out this possibility.
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  23. Non-Social Human Beings in the Original Position.Terence Rajivan Edward - 2016 - Philosophical Pathways (205).
    This paper argues that Rawls must commit himself to non-social human beings to defend his original position procedure.
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  24. Joseph Raz on the Problem of the Amoralist.Terence Rajivan Edward - 2013 - Abstracta 7 (1):85-93.
    Joseph Raz has argued that the problem of the amoralist is misconceived. In this paper, I present three interpretations of what his argument is. None of these interpretations yields an argument that we are in a position to accept.
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  25. A Solution to the Surprise Exam Paradox.Terence Rajivan Edward - 2017 - Filozofia 72 (4):325-327.
    The students’ argument against the possibility of a surprise exam assumes that the following would not occur: the teacher decides to give the exam on a certain day; the teacher believes that the exam would be a surprise on that day; but, actually, the exam would not be a surprise on that day. I give a reason to reject this assumption, and I point out that an attempt to reformulate the surprise exam paradox in order to allow for the assumption (...)
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  26.  65
    Is the Debate Between Rawlsians and Liberal Perfectionists About Aesthetics?Terence Rajivan Edward - manuscript
    Does the debate between Rawlsians and liberal perfectionists boil down to the following: for liberal perfectionists, the government should fund aesthetic projects that are in good taste; for Rawlsians, the government should be neutral on the aesthetic value of anything? If so, liberal perfectionists are committed to the view that there is objective aesthetic value. In this paper, I argue that within the Rawlsian system is a thesis that is difficult to reconcile with objectivity about aesthetics.
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  27. Astrology, Fate and Causation.Terence Rajivan Edward - 2016 - Philosophical Pathways (200).
    Some philosophers assert that astrology is a false theory. The simplest way to argue against all astrology is to identify a proposition that any kind of astrology must be committed to and then show that this proposition is false. In this paper I draw attention to some misconceptions about which propositions are essential to astrology.
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  28. Rawls Versus Utilitarianism: The Subset Objection.Terence Rajivan Edward - 2016 - E-Logos Electronic Journal for Philosophy 23 (2):37-41.
    This paper presents an objection to John Rawls’s use of the original position method to argue against implementing utilitarian rules. The use of this method is pointless because a small subset of the premises Rawls relies on can be used to infer the same conclusion.
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  29. Are There Uncontroversial Error Theories?Terence Rajivan Edward - 2011 - Philosophical Pathways (162).
    This paper evaluates an argument for the conclusion that in order to produce a viable objection to a particular error theory, the objection must not be applicable to any error theory. The reason given for this conclusion is that error theories about some discourses are uncontroversial. But the examples given of uncontroversial error theories are not good ones, nor do there appear to be other examples available.
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  30. Has Nagel Uncovered a Form of Idealism?Terence Rajivan Edward - 2009 - Accepted for Sorites 22.
    In the sixth chapter of The View from Nowhere, Thomas Nagel attempts to identify a form of idealism. The position that he deems idealist is that what there is must be possibly conceivable by us. Nagel claims that this position is held by a number of contemporary philosophers. Even if this is so, I justify the view that it is not a form of idealism.
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  31. Taking the Concepts of Others Seriously.Terence Rajivan Edward - 2016 - Meta 8 (1):143-153.
    This paper assesses an argument against the representationalist tradition in anthropology: the tradition of reporting how a cultural group represents the world. According to the argument, anthropologists working within this tradition cannot take the concepts of those they study seriously. I defend the representationalist tradition against this argument.
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  32. Cultural Artefacts and Neglect of the Materials From Which They Are Made.Terence Rajivan Edward - 2017 - Abstracta 10:35-44.
    This paper discusses an explanation, offered by Tim Ingold, for why social and cultural anthropologists have so far paid little attention to the materials from which artefacts are composed. The explanation is that these anthropologists accept a certain argument. According to the argument, what an anthropologist should focus on when examining an artefact is the quality that makes it part of a culture, and this is not the materials from which the artefact is composed. I show that Ingold has not (...)
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  33. Unintentional Consent.Terence Rajivan Edward - 2015 - Kritike 9 (1):86-95.
    Some political philosophers have judged that it is absurd to think that there can be unintentional consent. In this paper, I present an example of unintentional consent, which I refer to as the adapted boardroom example. I consider reasons for denying that this is an example of unintentional consent, but find that these reasons are unconvincing.
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  34. Three Assumptions of Rawlsian Reflective Equilibrium.Terence Rajivan Edward - manuscript
    John Rawls recommends a method for evaluating which principles institutions should abide by, known as reflective equilibrium. In this paper, I identify and challenge three assumptions that he makes.
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  35. The Dualism of Conceptual Scheme and Undifferentiated Reality.Terence Rajivan Edward - 2012 - E-Logos 19:2-8.
    This paper evaluates a form of dualism, which is referred to here as the dualism of conceptual scheme and undifferentiated reality. According to this dualism, although reality appears to be divided into distinct things from the perspective of our system of concepts, it is actually not. I justify the view that this dualism is incoherent.
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  36.  32
    A Paradox of Failure.Terence Rajivan Edward - manuscript
    I present a paradox concerning a person who desires to fail to achieve the goal that matters most to them. I recently encountered a similar paradox, but radical solipsism is a solution to it. This is not a solution to the paradox that I present.
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  37. A Challenge to Social Constructivism About Science.Terence Rajivan Edward - 2013 - Ethos: Dialogues in Philosophy and Social Sciences 6 (2):150-156.
    This paper presents a challenge to the coherence of social constructivism about science. It introduces an objection according to which social constructivism appeals to the authority of science regarding the nature of reality and so cannot coherently deny that authority. The challenge is how to avoid this incoherence.
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  38. Anthropology in the Context That Produced It.Terence Rajivan Edward - 2014 - Meta 6 (1):347-360.
    This paper evaluates a definition of anthropology at home formulated by Marilyn Strathern in her book contribution 'The Limits of Auto-Anthropology'. According to the definition, anthropology at home is anthropology carried out in the social context that produced this discipline. I argue that this is not an adequate definition of anthropology at home.
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  39. Descriptive Metaphysics, Revisionary Metaphysics, Anti-Metaphysics.Terence Rajivan Edward - 2012 - Ethos: Dialogues in Philosophy and Social Sciences 5 (2):36-43.
    This paper observes that P. F. Strawson’s distinction between descriptive and revisionary metaphysics is a baffling one from the perspective of traditional metaphysics. If one thinks of metaphysics as the study of the fundamental nature of reality, it is bewildering to divide up metaphysics in this way. The paper then tries to show how the distinction is no longer bewildering if we deny that such study is possible.
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  40. Did the Past Really Change in 2012?Terence Rajivan Edward - 2015 - Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 22 (3):340-344.
    There is an intuition that the past does not ever change. In their paper ‘The puzzle of the changing past,’ Luca Barlassina and Fabio Del Prete argue that in 2012 the past changed. I show that we are not in a position to accept their argument.
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  41.  63
    What is an Argument? An Alternative Definition.Terence Rajivan Edward - manuscript
    Philosophers and logicians talk of arguments for conclusions. In a recent paper, Jeffrey Goodman identifies a common way of thinking about what an argument is. I propose a definition that is quite different to this common way. I also make two objections to Goodman’s proposed definition.
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  42.  67
    An Ancient Paradox Applied to the Difference Principle (with the Help of Cryptocurrencies).Terence Rajivan Edward - manuscript
    John Rawls’s difference principle says that we should change our economy if doing so is better for the worst-off group, on the condition that certain basic rights are secured. This paper presents a kind of case that challenges the principle. If we modify the principle to cope with the challenge, we open the way to a Sorites paradox.
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  43. Traditional Literary Interpretation Versus Subversive Interpretation.Terence Rajivan Edward - manuscript
    I present some objections to traditional literary interpretation and consider subversive interpretation as a solution to these problems. Subversive interpretation may seem more scientific and more democratic than traditional interpretation, but it is open to doubt that it is more democratic.
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  44. When Can We Know Our Assumptions?Terence Rajivan Edward - 2017 - Philosophical Pathways 208:1-4.
    The expression “The owl of Minerva flies at dusk” is used to convey that philosophers are only able to identify the assumptions that are made within a period of history, a period of which they are part, when that period is coming to an end and those assumptions will soon no longer be made. In this paper, I support a rival view according to which those involved in a historical period can know their assumptions earlier, given appropriate talent and effort.
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  45.  71
    The Surprise Exam Paradox: A Note on Formulating It and a Solution to It.Terence Rajivan Edward - 2019 - Ethos: Dialogues in Philosophy and Social Sciences 12 (2):181-186.
    Some formulations of the surprise paradox involve a pair of unnecessary and controversial assumptions. After casting doubt on these assumptions, I propose a solution to the paradox.
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  46. From an Analysis of the Notion of Organization to Limits on Conceptual Diversity.Terence Rajivan Edward - 2013 - Ethos: Dialogues in Philosophy and Social Sciences 6 (1):86-94.
    This paper evaluates an argument from Donald Davidson against alternative conceptual schemes. The argument can be divided into two stages. In the first stage it is argued that only pluralities can be organized. In the second stage it is argued that if our conceptual scheme organizes a plurality and someone else’s scheme also organizes that plurality, there must be a set of common concepts, hence someone else’s scheme can never be an alternative scheme to ours. I object to the first (...)
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  47. From the Myth of the Given to Radical Conceptual Diversity.Terence Rajivan Edward - 2015 - Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 22 (1):3-8.
    This paper evaluates the following argument, suggested in the writings of Donald Davidson: if there is such a thing as the given, then there can be alternative conceptual schemes; there cannot be alternative conceptual schemes; therefore there is no such thing as the given.
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  48. An Inconsistency in the (Supposed) Prohibitions of Philosophy.Terence Rajivan Edward - manuscript
    In different papers, David Liggins and Chris Daly tell philosophers what they should not do. There is no sign of them withdrawing any of these prohibitions, but I show that they fail to be consistent when asserting them. The inconsistency concerns when a philosopher should defer to the empirical findings of science.
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  49.  67
    Artefacts as Mere Illustrations of a Worldview.Terence Rajivan Edward - 2017 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 4 (2):241-244.
    This paper responds to an argument against a kind of anthropology. According to the argument, if the aim of anthropology is to describe the different worldviews of different groups, then anthropologists should only refer to material artefacts in order to illustrate a worldview; but the interest of artefacts to anthropology goes beyond mere illustration. This argument has been endorsed by key members of the ontological movement in anthropology, who found at least one of its premises in Marilyn Strathern’s writing.
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  50. On the Definition of Jealousy and Other Emotions in Anarchy, State and Utopia.Terence Rajivan Edward - 2017 - Philosophical Pathways (209):1-3.
    This paper responds to an ingenious footnote from Robert Nozick’s book Anarchy, State and Utopia. Using a table of four possible situations, Nozick defines what it is to be jealous, envious, begrudging, spiteful and competitive. I deny a claim that Nozick makes for his table, a claim needed for these definitions. I also point out that Nozick fails to capture what he has in mind by jealousy.
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