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  1. Hobbes's Philosophy of Religion.Thomas Holden - 2023 - Oxford, GB: Oxford University Press.
    This book presents a new interpretation of the seventeenth-century philosopher Thomas Hobbes’s philosophy of religion. I argue that the key to Hobbes’s treatment of religion is his theory of religious language. On that theory, the proper function of religious speech is not to affirm truths, state facts, or describe anything, but only to express non-descriptive attitudes of honor, reverence, and humility before God, the incomprehensible great cause of nature. The traditional vocabulary of theism, natural religion, and even scriptural religion is (...)
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  2. Materialism from Hobbes to Locke.Stewart Duncan - 2022 - Oxford University Press.
    Are human beings purely material creatures, or is there something else to them, an immaterial part that does some (or all) of the thinking, and might even be able to outlive the death of the body? This book is about how a series of seventeenth-century philosophers tried to answer that question. It begins by looking at the views of Thomas Hobbes, who developed a thoroughly materialist account of the human mind, and later of God as well.
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  3. El agua y el aire. Aproximación a la teoría política de la libertad de Thomas Hobbes.Jonathan Pimentel - 2022 - San José, Costa Rica: SEBILA.
    El miedo, originario y transversal, no está repartido de forma uniforme, como tampoco lo está la fuerza que es capaz de dar sentido, o sea dirección y significado, a los vivientes y las cosas. De modo que, desde el punto de vista político – que aquí tendremos que caracterizar – el incremento y la representación de la fuerza multitudinaria es un factor que puede contribuir a la paz. Mientras las mayorías no se vinculen, organicen y expresen sus proyectos comunes serán (...)
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  4. Cudworth as a Critic of Hobbes.Stewart Duncan - 2021 - In Marcus P. Adams (ed.), A Companion to Hobbes. Hoboken, NJ, USA: Blackwell. pp. 398-412.
    This chapter considers Ralph Cudworth as a philosophical critic of Hobbes. Cudworth saw Hobbes as a representative of the three views he was attacking: atheism, determinism, and the denial that morality is eternal and immutable. Moreover, he did not just criticize Hobbes by assuming that a general critique of those views applied to Hobbes’s particular case. Rather, he singled out Hobbes, often by quoting him, and argued against the distinctively Hobbesian positions he had identified. In this chapter I look at (...)
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  5. Hobbes on Love and Fear of God.Thomas Holden - 2020 - In Robin Douglass & Johan Olsthoorn (eds.), Hobbes's On the Citizen: A Critical Guide. Cambridge, UK: pp. 161-179.
    Hobbes clearly and consistently maintains that we have a duty to love and fear God. However, he also problematizes love of God and, by implication, other passions putatively directed “to Godward.” We lack any conception of God, and therefore cannot love God in any literal sense. Moreover, even if love of God were psychologically possible, it is not clear that it would be appropriate, since love is apt only when someone is good to us. Love also requires wishing for the (...)
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  6. Review of Laurens van Apeldoorn and Robin Douglass (eds.), Hobbes on Politics and Religion. [REVIEW]Stewart Duncan - 2019 - Notre Dame Philosophical Reviews 2019.
  7. The natural kingdom of God in Hobbes’s political thought.Ben Jones - 2019 - History of European Ideas 45 (3):436-453.
    ABSTRACTIn Leviathan, Hobbes outlines the concept of the ‘Kingdome of God by Nature’ or ‘Naturall Kingdome of God’, terms rarely found in English texts at the time. This article traces the concept back to the Catechism of the Council of Trent, which sets forth a threefold understanding of God’s kingdom – the kingdoms of nature, grace, and glory – none of which refer to civil commonwealths on earth. Hobbes abandons this Catholic typology and transforms the concept of the natural kingdom (...)
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  8. Hobbes’s Conventionalist Theology, the Trinity, and God as an Artificial Person by Fiction.Arash Abizadeh - 2018 - Historical Journal 60 (4):915-941.
    By the time Hobbes wrote Leviathan, he was a theist, but not in the sense presumed by either side of the present-day debate concerning the sincerity of his professed theism. On the one hand, Hobbes’s expressed theology was neither merely deistic, nor confined to natural theology: the Hobbesian God is not merely a first mover, but a person who counsels, commands, and threatens. On the other hand, the Hobbesian God’s existence depends on being constructed artificially by human convention. The Hobbesian (...)
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  9. Hobbes on the Authority of Scripture.Thomas Holden - 2018 - Oxford Studies in Early Modern Philosophy 8:68-95.
    To understand Hobbes’s handling of Christian scripture in Part 3 of Leviathan we need to see it in the light of his own radical account of the norms controlling public religious speech and practice as set out in Part 2 and in other works such as De Cive and De Corpore. As these texts make clear, Hobbes holds that we ought rationally to venerate the first cause of all, and that the proper way to venerate this awesome and incomprehensible being (...)
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  10. Metaphysical presuppositions for a sound critical historiography applied to the biblical text.Carlos Casanova - 2016 - Veritas: Revista de Filosofía y Teología 34:117-143.
    Trata sobre los presupuestos metafísicos de aceptar la Biblia como Palabra de Dios. En particular, trata sobre la posibilidad de las intervenciones divinas, de los milagros y profecías. Responde al argumento de Hobbes por el determinismo, al principio de la clausura causal del mundo, a la crítica de Hume a la posibilidad de probar un milagro y a la negación de las profecías. This paper deals with the metaphysical presuppositions which underlie the acceptance of the Bible as the Word of (...)
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  11. Thomas Hobbes as a Theorist of Anarchy: A Theological Interpretation.William Bain - 2015 - History of European Ideas 41 (1):13-28.
    SummaryScholars of international relations generally invoke Hobbes as the quintessential theorist of international anarchy. David Armitage challenges this characterisation, arguing that Hobbes is regarded as a foundational figure in international relations theory in spite of as much as because of what he wrote on the subject. Thus, for Armitage, Hobbes is not the theorist of anarchy that he is made out to be. This article agrees with the general thrust of Armitage's critique while maintaining that it is still possible to (...)
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  12. Hobbes’s First Cause.Thomas Holden - 2015 - Journal of the History of Philosophy 53 (4):647-667.
    can natural human reason establish the existence of a first cause of all things? Hobbes tells us quite plainly that it can. Yet on other occasions he also tells us that our natural reason cannot rule out an eternal chain of causes with no beginning at all. The plot thickens when we consider his ambidextrous treatment of the only proof to which he gives any serious attention. On the one hand, Hobbes seems to endorse a fairly conventional version of the (...)
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  13. The Power of Words. Political and Theological Science in Thomas Hobbes.Giovanni Fiaschi - 2013 - Hobbes Studies 26 (1):34-64.
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  14. Hobbes and Theology.Giovanni Fiaschi - 2013 - Hobbes Studies 26 (1):1-5.
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  15. Why Spinoza Is Intolerant of Atheists.Michael A. Rosenthal - 2012 - Review of Metaphysics 65 (4):813-839.
    This paper tests the extent of Spinoza’s liberalism through examining the question whether he would tolerate atheists. The first section analyzes the meaning of atheism through the epistolary exchange with Lambert van Velthuysen. It argues that it makes a difference whether Spinoza is an atheist in the strict sense—someone who explicitly denies the existence of God—or a deist—someone who holds a view of unorthodox God. Spinoza denies the charge that his idea of God undermines morality and he also defends his (...)
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  16. Hobbes's Challenge to Descartes, Bramhall and Boyle: A Corporeal God.Patricia Springborg - 2012 - British Journal for the History of Philosophy 20 (5):903-934.
    This paper brings new work to bear on the perennial question about Hobbes's atheism to show that as a debate about scepticism it is falsely framed. Hobbes, like fellow members of the Mersenne circle, Descartes and Gassendi, was no sceptic, but rather concerned to rescue physics and metaphysics from radical scepticism by exploring corporealism. In his early letter of November 1640, Hobbes had issued a provocative challenge to Descartes to abandon metaphysical dualism and subscribe to a ?corporeal God?; a provocation (...)
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  17. Interpreting the Religion of Thomas Hobbes: An Exchange: Hobbes’s Erastianism and Interpretation.A. P. Martinich - 2009 - Journal of the History of Ideas 70 (1):143-163.
    A. P. Martinich's The Two Gods of Leviathan appeared in 1992, and J. R. Collins's The Allegiance of Thomas Hobbes in 2005. Martinich offered a revisionist interpretation of Thomas Hobbes's religious commitments. He rebuked the conventional view that Hobbes was an atheist and placed him within particular traditions of reformed Christian theology. Collins's book strongly differed from these conclusions, and reasserted Hobbes's hostility to traditional Christianity as part of a general contextualization of his writings within the period of the English (...)
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  18. Medieval Philosophy of Religion: The History of Western Philosophy of Religion, Volume 2.Graham Oppy & Nick Trakakis - 2009 - Routledge.
    The Medieval period was one of the richest eras for the philosophical study of religion. Covering the period from the 6th to the 16th century, reaching into the Renaissance, "The History of Western Philosophy of Religion 2" shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a (...)
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  19. Hobbes et le corps de Dieu: idem esse ens & corpus.Dominique Weber - 2009 - Vrin.
    Dieu est corps: parmi toutes les doctrines polemiques de Thomas Hobbes, celle qui affirme la corporeite de Dieu l'est tout particulierement. De nombreux philosophes et theologiens contemporains de Hobbes l'ont du reste percue comme un immense et insupportable scandale. Cependant, bien souvent, ils y ont vu aussi une these veritablement centrale de la philosophie de Hobbes, alors que de nombreux interpretes ulterieurs, encore aujourd'hui, ont ete tentes de la renvoyer plutot a ses marges. La presente recherche essaie de montrer que (...)
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  20. Hobbes's religion and political philosophy: A reply to Greg Forster.Aloysius Martinich, S. Vaughan & D. L. Williams - 2008 - History of Political Thought 29 (1):49-64.
    A.P. Martinich's interpretation that in Leviathan Thomas Hobbes believed that the laws of nature are the commands of God and that he did not rely on the Bible to prove this has been criticized by Greg Forster in this journal (2003). Forster uses these criticisms to develop his own view that Hobbes was insincere when he professed religious beliefs. We argue that Forster misrepresents Martinich's view, is mistaken about what evidence is relevant to interpreting whether Hobbes was sincere or not, (...)
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  21. Hobbes and Locke on natural law and Jesus Christ.Timothy Stanton - 2008 - History of Political Thought 29 (1):65-88.
    The charge of Hobbism assumes a prominent position in some accounts of Locke's thought. This essay argues that the charge is misconceived, not least because it fails to appreciate the true character of Hobbes's thinking and its relation to Locke's. Hobbes's architectonic retains the traditional intellectual structure of natural law thinking, articulating it around the demands of his metaphysics in ways important for his political theory. Locke decisively rejects this structure and in doing so opens up the conceptual space that (...)
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  22. Hobbes on miracles.By John Whipple - 2008 - Pacific Philosophical Quarterly 89 (1):117–142.
    In this paper I provide an interpretation of Hobbes 's account of miracles in Leviathan. Four main theses are defended: that Hobbes affirms a single account of miracles, not several non-equivalent accounts, that Hobbes 's main objective is political – he wants to explain how the doctrine of miracles must be understood in order for it not to pose a threat to political stability, that Hobbes 's discussion is not designed to undermine the doctrine of miracles in its entirety, and (...)
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  23. De Los Reyes, David. "Dios, Estado y Religión". Una Aproximación Filosofica de Tomas Hobbes.María Eugenia Cisneros - 2007 - Apuntes Filosóficos 30.
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  24. Identità religiosa e coercizione politica nel Leviatano di Hobbes [Religious Identity and Political Coercion in Hobbes’ Leviathan].Dimitri D’Andrea - 2007 - la Società Degli Individui 29:69-84.
    Il saggio illustra le ragioni alla base di quella tradizione politica che indica in un raffinamento culturale delle strategie della paura la soluzione dei conflitti mortali che minacciano la vita sociale, e si spinge oltre, a indagare la corposa sezione del Leviatano che affronta questioni religiose, cioè quell’area della vita umana in cui i conflitti non riguardano i beni morali bensì la diversità di opinioni relative alle condizioni della salvezza. Qui gli strumenti della violenza politica risultano inservibili e si rende (...)
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  25. Hobbes, heresy, and corporeal deity.Cees Leijenhorst - 2005 - In John Hedley Brooke & Ian Maclean (eds.), Heterodoxy in Early Modern Science and Religion. Oxford University Press.
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  26. Beyond the air-pump: Hobbes, boyle and the omnipotence of god.Luc Foisneau - 2004 - Rivista di Storia Della Filosofia 1.
  27. Divine law and human law in Hobbes's Leviathan.Greg Forster - 2003 - History of Political Thought 24 (2):189-217.
    Scholars generally divide into two camps regarding the role of religion in Hobbes's Leviathan. One side claims that the natural-law doctrine of Leviathan cannot work without sincere belief in God, and Leviathan's theology is sincerely intended to support it. The other side insists that the natural-law doctrine is intended to replace religious ethics and that the theology is insincere. This article first considers two arguments for the 'insincere' reading, the strangeness of Hobbes's theology and his use of certain rhetorical devices, (...)
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  28. The Union of Politics and Religion in Hobbes' "Leviathan".Eric Edward Brandon - 2002 - Dissertation, The University of Chicago
    It is uncontroversial that the main goal of Thomas Hobbes' Leviathan is to show the inhabitants of a commonwealth, notably England, how they can obtain lasting internal peace. Given his absolutism, Hobbes must provide an argument for absolutism and criteria for the identification of the absolute sovereign in order to achieve this goal. However, there is an important related question: are both halves of Leviathan, with Parts 1 and 2 making up the first half and Parts 3 and 4 the (...)
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  29. Politique Et Religion Dans la Philosophie de Thomas Hobbes.Martin Briba - 2002 - Dissertation, University of Ottawa (Canada)
    La problematique politique de Hobbes se presente comme une charniere entre deux types de problematiques: la problematique theologique, ou la politique etait englobee par la transcendance, et la "moderne" problematique anthropologique qui fonde la politique sur l'essence et la volonte de l'homme. La pensee de Hobbes n'est reductible a aucune de ces deux problematiques. ;De ce double mouvement decoule une tentative d'autonomisation du discours politique: le champ politique devient objet et matiere de science, il requiert une realite autonome. Cette autonomisation (...)
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  30. Hobbes's atheism.Douglas M. Jesseph - 2002 - Midwest Studies in Philosophy 26 (1):(2002), 140–166.
  31. Curley and Martinich in dubious battle.George Wright - 2002 - Journal of the History of Philosophy 40 (4):461-476.
    George Wright - Curley and Martinich in Dubious Battle - Journal of the History of Philosophy 40:4 Journal of the History of Philosophy 40.4 461-476 Curley and Martinich in Dubious Battle George Wright the division of opinion as to the place of religion in the thought of Thomas Hobbes figures today as perhaps the key facet of a general rift in understanding the philosopher's thought and work. A recent conference at University College, London, confirms this observation, but readers of this (...)
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  32. Hobbes, Religion, and Rational Choice: Hobbes's two Leviathans and the Fool.Pasquale Pasquino - 2001 - Pacific Philosophical Quarterly 82 (3-4):406-419.
  33. Hobbes et la toute-puissance de Dieu (review).George Wright - 2001 - Journal of the History of Philosophy 39 (4):589-590.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.4 (2001) 589-590 [Access article in PDF] Luc Foisneau. Hobbes et la toute-puissance de Dieu. Paris: Presses Universitaires de France, 2000. Pp. 424. Paper, FF 174. As a recent conference in London confirmed, Hobbes scholarship remains sharply divided, even precarious, with several plausible and diametrically opposed interpretations en jeu. This is especially true as to the question of Hobbes's religion in relation to (...)
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  34. Hobbes, Selden, Erastianism, and the History of the Jews.J. P. Sommerville - 2000 - In G. A. J. Rogers & Tom Sorell (eds.), Hobbes and History. Routledge. pp. 160--188.
  35. Normatively demanding creatures: Hobbes, the fall and individual responsibility.Garrath Williams - 2000 - Res Publica 6 (3):301-319.
    This paper explores an internal relation between wrong-doing and the ability to think in moral terms, through Hobbes ’ thought. I use his neglected retelling of our ‘original sin’ as a springboard, seeing how we then discover a need to vindicate our own projects in terms shared by others. We become normatively demanding creatures: greedy for normative vindication, eager to judge others amid the difficulties of our world. However there is, of course, no choice for us but to choose our (...)
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  36. Politique, droit et théologie chez Bodin, Grotius et Hobbes. [REVIEW]J. Biard - 1999 - Actuel Marx 25.
  37. Fluidity and corporeal deity in the natural philosophy of Thomas Hobbes: The Hobbesian concept of God as prime mover.A. Lupoli - 1999 - Rivista di Storia Della Filosofia 54 (4):573-609.
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  38. Fluidismo e Corporeal Deity nella filosofia naturale di Thomas Hobbes: A proposito dell'hobbesiano Dio delle cause.Agostino Lupoli - 1999 - Rivista di Storia Della Filosofia 54 (4):573-609.
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  39. Religion and morality in Hobbes.Edwin Curley - 1998 - In Jules L. Coleman, Christopher W. Morris & Gregory S. Kavka (eds.), Rational Commitment and Social Justice: Essays for Gregory Kavka. Cambridge University Press. pp. 90--111.
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  40. Jesus Is the Christ": The Political Theology of "Leviathan.Gerrit Manenschijn & John Vriend - 1997 - Journal of Religious Ethics 25 (1):35-64.
    There are three views on the meaning of Hobbes's theology for his political theory: Hobbes's political theory can be understood completely without taking account of his theology ; Hobbes in fact teaches a "divine command theory of political obligation"; his theology is a rhetorical weapon in his polemics against Catholics and Presbyterians, whom he suspects of seeking to endanger the political peace in the interest of their own religious goals. To show that the third is the most plausible, the author (...)
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  41. The Lutheranism of Thomas Hobbes.Jürgen Overhoff - 1997 - History of Political Thought 18 (4):604-623.
    Since a comprehensive assessment of the ideological reasons, authenticity and role of Hobbes's explicit adherence to Luther's teachings is missing up to this day, the present essay attempts to address the important issue of Hobbes's Lutheranism afresh in three successive steps. First of all, it is necessary to make out at what particular time and under which specific circumstances Hobbes made the most substantial use of Luther's theology. Only if the historical context of Hobbes's most emphatic display of Lutheran doctrines (...)
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  42. Hobbes: Política, religión e Iglesia.Rafael Braun - 1991 - Revista Latinoamericana de Filosofia 17 (1):43.
  43. Thomas Hobbes and the Debate Over Natural Law and Religion.Stephen A. State - 1991 - New York: Routledge.
    The argument laid out in this book discusses and interprets the work of Hobbes in relation to religion. It compares a traditional interpretation of Hobbes where Hobbes’ use of conventional terminology when talking about natural law is seen as ironic or merely convenient despite an atheist viewpoint, with the view that Hobbes’ morality is truly traditional and Christian. The book considers other thinkers of the age in tandem with Hobbes and discusses in detail his theology inspired by corporeal mechanics. The (...)
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  44. Religion, Secularization and Political Thought: Thomas Hobbes to J. S. Mill.James E. Crimmins (ed.) - 1990 - Routledge.
    The increasing secularization of political thought between the mid-seventeenth and mid-nineteenth centuries has often been noted, but rarely described in detail. The contributors to this volume consider the significance of the relationship between religious beliefs, dogma and secular ideas in British political philosophy from Thomas Hobbes to J.S. Mill. During this period, Britain experienced the advance of natural science, the spread of education and other social improvements, and reforms in the political realm. These changes forced religion to account for itself (...)
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  45. A History of Atheism in Britain: From Hobbes to Russell.Antony Flew - 1989 - Philosophical Books 30 (2):126-128.
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  46. Hobbes on Church, State and Religion.Eldon J. Eisenach - 1982 - History of Political Thought 3 (2):215-243.
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  47. Divine law and natural law according to Hobbes.Pf Moreau - 1979 - Revue Internationale de Philosophie 33 (129):443-451.
  48. Hobbes's Anglican Doctrine of Salvation.Paul J. Johnson - 1974 - In Ralph Gilbert Ross, Herbert Wallace Schneider & Theodore Waldman (eds.), Thomas Hobbes in his time. Minneapolis: University of Minnesota Press. pp. 102--125.
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  49. The Piety of Hobbes.Herbert W. Schneider - 1974 - In Ralph Gilbert Ross, Herbert Wallace Schneider & Theodore Waldman (eds.), Thomas Hobbes in his time. Minneapolis: University of Minnesota Press. pp. 84--101.
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