761:), which makes human life highly independent of drives, and independent of attachment to environment (in contrast to the basically environment-stricken animal).... This is clear when we consider that man forms his own environment in social life and history as well as in using artificial means to change it for better adjustment and comfort.... Spirit elevates man above world and above himself (as organic being).... Spirit, then, cannot have its foundation or source in this objective world, but only in the primordial principal of the cosmos (
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416:. This is particularly important since Scheler’s relied extensively on hierarchical “stratification” models as a sort of general motif for his philosophy as a whole, as well as for a wide range of editorial topics. In spite many striking content similarities with scientific psychological theories, Scheler’s philosophy is, by contrast, first and foremost a serviceable speculative top-down emanation model, guided by love and values, and based upon dualistic metaphysical principals of
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frustrated in moving from a negative to a more positive plateau given a relatively high vital or psychic level of value attainment, there is an inherent tendency toward regression in terms of indulgence in traditional vices. This tendency might be termed as the transcendable (self-medicating) condition of mans "inherent moral weakness." In its extreme form this tendency can lend itself toward
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point and inform directionally toward yet higher values with their attendant feelings and feeling states. All positive feelings and feeling states precipitate awareness of yet higher value and feeling strata. Positive spiritual feelings particularly can serve a function of returning the person back onto their world with renewed perspective and energy.
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early works
Scheler did not identify a distinct class of feelings, feeling states or emotions associated with utility. In fact, Scheler maintained that the values of the useful always served values of the agreeable (Formalism., p. 94). Utility may very well better be interpreted and assimilated as a highly developed dimension of Vital Urge.
199:(e.g., a tickle, an itch, a fragrance, a taste, pleasure, pain, hunger, thirst, intoxication…), which manifest in relative modes of joy and suffering. These feelings are shortest in duration, extended and localizable with reference to the lived-body, and are the most readily alterable and accessible through external means and stimuli.
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focused only what is higher or more powerful. With
Christian love, our aiming higher leads to God which in turn leads to compassion and acceptance toward others and the world unlike ourselves as a work in progress, struggling and less than perfect, but beautiful and valued nonetheless. See also “Frings” pp. 126-127.
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Critics and admirers alike find
Scheler's ethics susceptible to flights of romanticism as "decisively canceling the normative character of ethical acts." No surprise since a non-formal ethics does not rely on a system of rules or principles, but only implicit suggestions. More pragmatic applications
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or emotions having a characteristically ego-quality (e.g., euphoria, happiness, sympathy, enjoyment, sadness, sorrow, anger, jealousy…), and which manifest intentionally as empathy, preferring, loving, hating and willing. As representing one’s prevalent mental disposition it is important to note that
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has been described by some scholars as “applied phenomenology”: an appeal to facts or “things in themselves” as always furnishing a descriptive basis for speculative philosophical concepts. One key source of just such a pattern of facts is expressed in
Scheler’s descriptive mapping of human emotional
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Arthur R. Luther, “The
Articulated Unity of Being in Scheler’s Phenomenology. Basic Drive and Spirit,” in Max Scheler (1874-1928) Centennial Essays, ed. Manfred S. Frings (The Hague: Martinus Nijhoff, 1974), pp 1-42. See also Max Scheler, Man’s Place in Nature. Also see “Frings”, Chapter 2 “On the
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Hierarchy of Model Person Types from lowest to highest: the Bon Vivant, the Hero, the Genius and the Saint. (See
Formalism, p. 585). Hierarchy of Essential Forms of Human Togetherness from lowest to highest: the Herd, the Family & Live-Community, the Society, and the Collective Persons of Church
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Formalism, p. 331. Also, see
Formalism, Part II, Chapter 9 (b) “All Volitional Direction toward the Realization of Positive and Comparatively Higher Values Originally Arise from Positive Feeling-States and Sources." Note, that all experience of positive feelings and felling states always inherently
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Likewise, science alone can not fully account the sustaining spiritual forces that lift man and culture beyond the limitations of practical necessity, adaptation and natural selection. When scientific method can no longer design a model to verify what the scientist suspects, he becomes a philosopher
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Some
Scholars focusing on Scheler’s later writings have come to posit a fifth value modality, values of utility, located between sensible and vital values. This is a debatable point as many scholars believe that Scheler never retraced his early formulations on the emotions and values. Also, in his
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which differ sharply from personal psychic feeling states in that “all ego-states seem to be extinguished… take possession of the whole of our being.” (e.g., bliss, awe, wonder, catharsis, despair, shame, remorse, anxiety, pangs of conscience, grief…). These types of emotions overtake and overcome
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Hence, the relativity of value experience transitions to the beginnings of an objective morality which ensures personal fulfillment and transcendence. Since all ethics must ultimately advise our decisions in some way, Scheler’s non-formal value-based ethics promises to potentially achieve this end
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Sympathy, p. 157 & 161. For
Scheler, the introduction of Christian Love in history validated loving those perceived as “lower” in stature than oneself, (i.e., the needy, the affirmed, the socially exploited and rejected, the different) in contrast to the classical Greek and Roman love which
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Max
Scheler, Selected Philosophical Essays. Trans. David R. Lachterman. “The Idols of Self-Knowledge,” “Ordo Amoris,” “Phenomenology and the Theory of Cognition,” “The Theory of Three Facts,” and “Idealism and Realism” (Evanston: Northwestern University Press, 1973) editor’s introduction, pp.
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Max Scheler, Ressentiment, trans. William H. Holdheim (New York: Noonday, 1973), pp. 23-26. Also, see Formalism, Part II, and Chapter 9 (a) "The Law of the Tendency toward Surrogates When a “Deeper” Emotional Determination of the Ego Is Negative." When personal progress becomes stagnant or
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The remaining two strata of the emotive map belongs to the realm of individual personhood because these emotions transcend (or at least exceed) the physical restrictions of lived-body and environment; they are the least subject to arbitrary alteration; and they are also by their very nature
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Scheler’s ideas are inspiring to anyone who shares a common philosophical belief in the fundamental value of persons and in developing each of us to our optimum potential. This is all the more true when we consider just what this might mean for a well-ordered free and democratic society.
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Bio-Psychic World.” For Scheler, Spirit is manifest infinitely as the Divine Essence, or God (depending upon your religious orientation); and finitely as persons and collectively as the nation and church. Persons are the juncture point and locus between drives (Vital Urge) and Spirit.
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of all the above is that human beings will naturally prefer a positive value (i.e., value situation) over a negative value (or dis-value), such as when life seems to tragically descend in a self-perpetuating spiral of negative emotions (envy, anger, jealousy, spite, hate, revenge)--a
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Scheler's claim is that these value modalities are constant and unchanging throughout history, forming a basis for objective non-formal ethics. From lowest to highest these modalities (with their respective positive and corresponding negative dis-value forms) are as follows:
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For Scheler, human feelings, feeling states and emotions display a meaningful and progressive pattern of levels from our peripheral to the deeper more stable structures of personality. Scheler identified four distinct but interrelated strata found in human emotional life.
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discovered in things, people, situations and the like. Values and immanent emotive experience are co-extensive: “the plain fact is that we act vis-à -vis values just as we do vis-à -vis colors and sounds.” Scheler's claim is that the correlates of feelings and emotions are
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Scheler, Max, Selected Philosophical Essays. Trans. David R. Lachterman. “The Idols of Self-Knowledge,” “Ordo Amoris,” “Phenomenology and the Theory of Cognition,” “The Theory of Three Facts,” and “Idealism and Realism.” Evanston: Northwestern University Press,
249:. Our earlier analogy to color perception illustrates this point. Just as all colors we intuit (see) are derivative of the pure spectrum or hues as when pure ("white") light is refracted through a prism, so too all intuited (felt) values are derivative of the
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The intentional arch of positive feelings and feeling states ultimately spans from the sensible to the spiritual, or from a sort of “hedonistic nihilism” to deeper levels of personal contentment. The opposite is true for negative feeling and feeling states.
740:). It is completely conscious-less and, therefore without inner or outer sensation. This urge reveals itself as a slow "towards" and "away from" (e.g. towards light) and it must first be attributed to plant life. It is at the same time the "vapor" (
139:. If such qualities are present in a person's world, they tend to be apprehended. But the reverse is also true: the meanings ascribed to things, people, situations and the like are uniquely co-extensive with the subjective relativity of every
143:, as the "totality of acts of different kinds" having a unique qualitative direction and destiny. As a value being and bearer of values every person is as unique as a snowflake. This is why Scheler's ethics is commonly referred as a
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or "the cat's pajamas" sum up this basic idea. Values are realized though personal apprehensions (i.e. "attractions" and "repulsions") of positive (and negative) qualities discoverable through our own pre-thought, pre-willed acts of
109:, as a portal to more ethical behavior and optimum personal development, similar to the ancient Greek concern for promoting virtuous character. However quite unlike many of our modern attitudes and prejudices, emotional life ought
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Fourth, depth of emotion signals importance (intensity) of value, just as absence of feeling signals the lack. This depth structure found in emotive life correlates reciprocally to Scheler’s formulation of an upward vertical
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Luther, Arthur R. “The Articulated Unity of Being in Scheler’s Phenomenology. Basic Drive and Spirit.” Max Scheler (1874–1928) Centennial Essays, Ed. Manfred S. Frings. The Hague: Martinus Nijhoff, 1974.
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Max Scheler “Ordo Amoris”, in Selected Philosophical Essays, trans. David R. Lachterman (Evanston: Northwestern University Press, 1973), pp. 103-104. See also Plato’s Republic (the Soul).
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of sorts...that is when the scientific community considers that member to have gone "soft in the head"—a distinction which ironically includes most of the best and brightest of science.
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us, usually quite unexpectedly. We can not reason or will to produce such spiritual feelings. As positive experiences, we can only open our hearts and mind and hope that they find us.
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Scheler, Max, Problems of a Sociology of Knowledge. Trans. Manfred S Frings. Ed, Kenneth W. Stikkers. London: Routledge & Kegan Paul, Ltd., 1980. Hamden: Shoe String Press, 1972.
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or feeling states of the unitary lived-body which are experienced as a unified field or whole (e.g., comfort, health, vigor, strength, tiredness, illness, weakness, advancing age,
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be viewed as simply a chaotic impediment to reason, but rather should be understood as a sort of “sixth sense” having an informative objective core: what Scheler termed our
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Rocco Buttiglione, Karol Wojtyla: The Thought of the Man who Became Pope John Paul II, trans. Paolo Guietti, Francesca Murphy (Wm. B. Eerdmans Publishing, 1997). pp. 60-61
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However, extreme care should be taken not to assume Scheler’s philosophy is somehow based purely in some sort of progressive bottom-up psychology: for example, Abraham
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Max Scheler, Formalism in Ethics and Non-Formal Ethics of Values, trans. Manfred S. Frings and Richard L. Funk (Evanston: Northwestern University Press, 1973), p. 174.
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The structure of Scheler's stratification model of emotive life correlates to the inherent spectral type structure of value rankings, or what Scheler termed the
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Buttiglione, Rocco. Karol Wojtyla: The Thought of the Man who Became Pope John Paul II, trans. Paolo Guietti, Francesca Murphy. Wm. B. Eerdmans Publishing, 1997.
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and Nation. Hierarchy of Spheres of Consciousness (Forms of Cognition or Knowing) from lowest to highest: the Inanimate, the Animate, I-Thou and the Absolute.
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Frings, Manfred S. The Mind of Max Scheler: The First Comprehensive Guide Based on the Completed Works. Milwaukee: Marquette University Press, 2001.
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Formalism, pp. 338-342 & 335. Fear as a negative vital influence has the usual effect of blocking higher thought processes of the psychic level.
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life (the “Stratification of Emotional Life”) as articulated in his seminal 1913–1916 work, Formalism in Ethics and Non-Formal Ethics of Values.
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Manfred S. Frings, Max Scheler: A Concise Introduction into the World of a Great Thinker (Milwaukee: Marquette University Press, 1996), p. 21.
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Emad, Parvis. “Person, Death and World” Max Scheler (1874–1928) Centennial Essays, Ed. Manfred S. Frings. The Hague: Martinus Nijhoff, 1974).
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Frings, Manfred S. Max Scheler: A Concise Introduction into the World of a Great Thinker. Milwaukee: Marquette University Press, 1996.
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The practical significance of Scheler's Stratification of Emotional Life is obvious in several respects and points of view.
27:(1874–1928) was an early 20th-century German Continental philosopher in the phenomenological tradition. Scheler's style of
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Czopek, Michael J. “Max Scheler’s Problem of Religion: A Critical Exposition.” Diss. Chicago: DePaul University, 1981.
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Scheler, Max, Ressentiment. Trans. William W. Holdheim. Introduction by Lewis A. Coser. New York: Schocken, 1972.
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Sympathy, Chapter 11; “Ordo Amoris”, pp. 105-108; Formalism, p. 294. Also see Max Scheler, On the Eternal in Man.
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through our cognitive understanding and channeling of the advance information offered through our emotive life.
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hierarchy of values as forming the basis of an intuitive ethics inspired by love, emanating ultimately from the
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of Scheler's principles might best be implemented under the controlled guidance of therapeutic psychology.
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Welch, E. Parl. “Max Scheler’s Phenomenology of Religion.” Diss. University of Southern California, 1934.
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psychic feeling states are alterable though acts of free will, thought and positive social interactions.
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can fully be rationally known or assimilated. Common expressions such as "ah ha", "love at first sight,"
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Wojtyla, Karol (Pope John Paul II). The Acting Person. Trans. Potocki Andrzej. Boston: Kluwer, 1979.
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Scheler, Max, On the Eternal in Man. Trans. Bernard Noble. Hamden: Shoe String Press, 1972.
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Scheler, Max, On the Eternal in Man. Trans. Bernard Noble. Hamden: Shoe String Press, 1972.
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Scheler, Max, The Nature of Sympathy. Trans. Peter Heath. Hamden: Shoe String Press, 1973.
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Scheler maintained that two events insure the restoration of a rightly ordered heart
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First, Scheler seems to be making a case in favor of what we might refer to today as
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and Roger L. Funk. Evanston: Northwestern University Press, 1973.
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phenomenon…), and which manifest intentionally as fear and hope.
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of "something" is intuited by consciousness before any of the
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Second, for Scheler values have true primacy as real inherent
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The connection between emotive life and value modalities
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love is apprehended through a purely ordered heart (
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53:This article
51:
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29:phenomenology
26:
18:
1577:Neoplatonism
1513:
1499:Ressentiment
1494:Quinque viae
1459:Memento mori
1419:Double truth
1364:Actus primus
1130:Philosophers
1037:Cartesianism
762:
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734:urge forward
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646:ressentiment
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451:Ressentiment
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380:Ressentiment
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287:vital values
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208:phantom limb
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80:January 2009
77:
54:
23:
1597:Rationalism
1592:Renaissance
1524:Augustinian
1409:Disputation
1404:Differentia
1369:Actus purus
1273:Malebranche
1188:Bonaventure
923:Personalism
918:Natural law
913:Probabilism
691:Ordo Amoris
650:tragic flaw
263:Ordo Amoris
117:Ordo Amoris
25:Max Scheler
1654:Categories
1602:Empiricism
1424:Evil demon
1198:Chesterton
1075:Nominalism
1062:Universals
903:Just price
765:) itself."
457:References
418:Vital Urge
169:preference
64:improve it
1567:Platonism
1541:Univocity
1439:Haecceity
1318:Ratzinger
1283:Montaigne
1263:MacIntyre
1218:Dionysius
1213:Descartes
1173:Augustine
1027:Salamanca
326:falsehood
306:beautiful
278:agreeable
124:qualities
68:verifying
1675:Axiology
1529:Irenaean
1519:Theodicy
1489:Quiddity
1352:Concepts
1278:Maritain
1248:Krasicki
1238:Gassendi
1228:Eriugena
1183:Boethius
1158:Anscombe
1148:Albertus
1042:Molinism
1009:Occamism
981:Medieval
908:Just war
440:See also
280:and the
256:as when
36:Overview
1665:Emotion
1555:Related
1343:Wojtyła
1323:Scheler
1268:Maistre
1258:Lombard
1243:Isidore
1223:Erasmus
1203:Clement
1168:Aquinas
1138:Abelard
1004:Scotism
999:Thomism
973:Schools
772:Sources
763:Urgrund
469:xi-xiv.
334:of the
304:of the
290:of the
276:of the
252:apriori
245:apriori
177:apriori
164:déjà vu
62:Please
1546:Utopia
1338:Suárez
1328:Scotus
1313:Rahner
1303:Pascal
1293:Newman
1233:Ficino
1163:Anselm
1153:Alcuin
1019:Modern
885:Ethics
755:Spirit
426:Spirit
424:) and
336:Divine
296:vulgar
258:Divine
181:Divine
141:person
137:sounds
133:colors
129:values
1374:Aevum
1333:Stein
1298:Occam
1253:Llull
1178:Bacon
1143:Adler
1099:Other
806:1973.
759:Geist
742:Dampf
738:Drang
430:Geist
422:Drang
340:Idols
322:truth
318:wrong
314:right
292:noble
160:parts
156:whole
1308:Pico
1288:More
1208:Cusa
371:The
338:and
324:and
320:and
316:and
310:ugly
308:and
294:and
736:" (
432:).
266:).
151:).
112:not
66:by
1656::
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342:.
312:,
298:;
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183:.
171:.
869:e
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87:(
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78:(
60:.
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