#motivation,#motivationalvideo,#motivationalvideo2026,#mindset,#successmindset,#selfdiscipline,#discipline,#personalgrowth,#mentalstrength
Why do weak minds stay poor while others rise above struggle and build powerful lives? In this deep motivational speech inspired by the psychological teaching style of **Jordan Peterson**, you will discover the brutal truth about responsibility, discipline, and the mindset that separates strong individuals from those trapped in excuses.
This speech explores the hidden psychological patterns that keep people stuck in weakness — avoiding responsibility, chasing comfort, blaming circumstances, and refusing to confront the chaos in their lives.
True strength begins the moment you stop negotiating with excuses and start taking control of your habits, your discipline, and your future.
If you are tired of feeling stuck, unmotivated, or lost, this video will challenge the way you think and force you to confront the reality that most people try to avoid.
Because success is not built on talent alone.
It is built on responsibility, voluntary hardship, and the courage to face your own weaknesses.
Watch this powerful 13-minute motivational speech and learn how to break the cycle of excuses, rebuild your mindset, and start moving toward a life of strength, discipline, and purpose.
This is not just motivation.
This is psychological awakening.
**2. Timestamps With Emojis**
00:00 🔥 The Brutal Truth About Weak Minds
01:10 🧠 Where Weakness Really Begins
02:40 ⚠️ The Comfort Trap That Destroys Lives
04:00 💭 The Psychology of Excuses
05:30 🔓 Breaking the Poverty Mindset
07:00 🏋️ Why Responsibility Creates Power
08:30 ⚡ Small Decisions That Change Your Life
10:00 🛡️ Building Strength Through Hardship
11:30 🚀 Transforming Weakness Into Discipline
12:30 👑 The Mindset of Truly Strong People
#motivation,#motivationalvideo,#motivationalvideo2026,#mindset,#successmindset,#selfdiscipline,#discipline,#personalgrowth,#mentalstrength,#psychology,#selfimprovement,#lifelessons,#growthmindset,#responsibility,#hardwork,#successmotivation,#inspiration,#motivationaltalk,#powerfulspeech,#focus,#success,#productive,#mindpower,#mentaldiscipline,#winnermindset,#dailyinspiration,#lifeadvice,#deepmotivation,#strongmindset,#motivationalcontent
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Why do weak minds stay poor while others rise above struggle and build powerful lives? In this deep motivational speech inspired by the psychological teaching style of **Jordan Peterson**, you will discover the brutal truth about responsibility, discipline, and the mindset that separates strong individuals from those trapped in excuses.
This speech explores the hidden psychological patterns that keep people stuck in weakness — avoiding responsibility, chasing comfort, blaming circumstances, and refusing to confront the chaos in their lives.
True strength begins the moment you stop negotiating with excuses and start taking control of your habits, your discipline, and your future.
If you are tired of feeling stuck, unmotivated, or lost, this video will challenge the way you think and force you to confront the reality that most people try to avoid.
Because success is not built on talent alone.
It is built on responsibility, voluntary hardship, and the courage to face your own weaknesses.
Watch this powerful 13-minute motivational speech and learn how to break the cycle of excuses, rebuild your mindset, and start moving toward a life of strength, discipline, and purpose.
This is not just motivation.
This is psychological awakening.
**2. Timestamps With Emojis**
00:00 🔥 The Brutal Truth About Weak Minds
01:10 🧠 Where Weakness Really Begins
02:40 ⚠️ The Comfort Trap That Destroys Lives
04:00 💭 The Psychology of Excuses
05:30 🔓 Breaking the Poverty Mindset
07:00 🏋️ Why Responsibility Creates Power
08:30 ⚡ Small Decisions That Change Your Life
10:00 🛡️ Building Strength Through Hardship
11:30 🚀 Transforming Weakness Into Discipline
12:30 👑 The Mindset of Truly Strong People
#motivation,#motivationalvideo,#motivationalvideo2026,#mindset,#successmindset,#selfdiscipline,#discipline,#personalgrowth,#mentalstrength,#psychology,#selfimprovement,#lifelessons,#growthmindset,#responsibility,#hardwork,#successmotivation,#inspiration,#motivationaltalk,#powerfulspeech,#focus,#success,#productive,#mindpower,#mentaldiscipline,#winnermindset,#dailyinspiration,#lifeadvice,#deepmotivation,#strongmindset,#motivationalcontent
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00:00One of the places where existentialism and phenomenology touch.
00:07The phenomenologists, of course, make the case that reality is best conceived of as the totality of your experience.
00:15Even if that includes things that you wouldn't normally consider you.
00:19But certainly it includes things like emotions and motivations and bodily sensations and all the things that aren't precisely rational.
00:26The existentialists would take that claim and push it a bit farther by saying, and this is analogous to something
00:32I already told you,
00:33that the degree to which that phenomenological field, your field of experience, is fractured and incoherent and paradoxical,
00:46that occurs in precise proportion to the weakening of the spirit within you that necessarily has to be strong
00:55in order to remain uncorrupted by the tragic conditions of existence.
00:59So along with the existentialist claim, which is that life is unbearable in its very nature,
01:05it's tragic and unbearable in its very nature, is the idea that that's made worse by your own set of
01:12inadequacies,
01:13inadequacies that you could repair, and worse that to the degree that you are rife with inadequacies that you could
01:20repair,
01:21you're going to make the tragic situation that's integral to life worse.
01:26Again, not only for yourself, but also for other people.
01:28So out of existentialism also automatically arises a kind of moral necessity,
01:35which is that you can't just sit in isolation and be useless and resentful.
01:42That doesn't work.
01:43If you're useless and resentful and you refuse to address the things that you know you should address,
01:48you can't help but pathologize everything around you.
01:52And so you're stuck with a moral duty.
01:55And the existentialists would say more than that.
01:57They would say that if you don't shoulder that existential burden,
02:07that existential moral burden, you will inevitably suffer for it.
02:11You cannot get out of it.
02:14You're stuck with it.
02:18So existentialists are great believers in free will in that you have choice.
02:21But the free will has parameters, right?
02:24There are still things that you can't get away with.
02:26And one of them is you fundamentally can't get away with being immoral.
02:33The structure of existence is set up.
02:35Well, one of the things you might say if you were thinking about it existentially is immoral things are precisely
02:42those things that you can't get away with.
02:45That's why people have identified them as immoral, is that they will inevitably, the consequences of enacting them will inevitably
02:52be brought to bear on you or on the people you love.
02:56Or it will snap back in some way, you know, and I see this in psychotherapy very often, too.
03:07People will engage in the same kind of behavior over and over.
03:12Well, there's a classic definition of insanity, which is insanity is doing the same thing over and over and expecting
03:18a different outcome each time.
03:19And there's an element of self-deception in that, like people will run out a procedure that ends in tragedy
03:27and then they'll repeat that over and over.
03:29And you can lay out for them the causal connection between their actions and their conceptions and the outcome.
03:35And they'll listen, but there's no change whatsoever in behavior.
03:40And so then they run through the routine again and bang.
03:42And what they're doing is immoral precisely because whenever they implement it, it produces the kind of catastrophe they claim
03:50to want to avoid.
03:52Because, you know, relativists, modern relativists like to think of morality as something that's just arbitrary, like it's a cultural
03:57construction.
03:58You know, and society one thinks that A is bad and society two thinks that B is bad.
04:04And when you get right down to it, there's no commonality underneath all that.
04:07But the existentialists sort of undercut all that and they just say, well, what's immoral are those things that you
04:18could change, that you do, that result in outcomes that are catastrophic for you.
04:23That's it.
04:25That's what immoral is.
04:27And so that's universal because it doesn't really matter what the details are.
04:31You know, like what you do that's immoral could be very much different than what you do.
04:35It might be temperamental.
04:37You know, we're each in our own playing field in a sense.
04:40But there's a commonality underneath that, which is, well, for example, you won't get away with deceiving yourself.
04:46You just can't.
04:47And the reason you can't is because you need a model of the world that's like the world.
04:51And if you try to live in a model of the world that isn't like the world, you'll just bump
04:55into the world.
04:56And so the deception brings with it its own punishment.
04:59And that's why it's immoral.
05:01Well, there's other elements of existentialism that I think are extremely interesting.
05:06For example, the definition of truth in existentialism is different than the definition of truth that might be characteristic of
05:14objective materialism.
05:15So truths that are truths from the perspective of objective materialism are scientific truths, and they're usually descriptive truths.
05:24And so the truth claims of science go something like this.
05:28I'll undertake a procedure, which I'll tell you about, and I'll observe the outcomes.
05:33And then if you undertake that procedure, and you observe the outcomes, and the outcomes are the same, you know,
05:40and we'll do this maybe a hundred times, just to be certain, then we'll assume that what that outcome is,
05:47is real.
05:47So it's a definition of a procedure, that's the experiment that elicits the outcome, and then the demonstration that the
05:56outcome is constant across observers.
05:58So that's a lovely definition of truth, and it obviously has extreme utility, partly because it helps you separate subjective
06:05fantasy, which is a form of reality, from other forms of realities.
06:09So another form of reality would be collectively apprehensible reality.
06:13You don't want to confuse those two things.
06:15In fact, that's actually a sign of, if not naivety and a state of undeveloped differentiation, it can also be
06:25a sign of insanity, because one of the things, say, that characterizes schizophrenics is they can't tell the difference between
06:30what only they experience and what everybody else experiences.
06:33So the scientific definition of truth is a perfectly reasonable definition, but it's not the existential definition of truth.
06:41The existential definition of truth is more action-predicated.
06:45So for the existentialists, truth is a way of being.
06:49It's not a collection of descriptions.
06:52So it's more embodied, you know, from the Piagetian point of view.
06:56And so truth is reflected in what you act.
06:59So Nietzsche would say, for example, it doesn't matter what you say.
07:04It matters what you do.
07:06And if I want to figure out what you believe, I don't ask you.
07:09I watch how you act.
07:11And I assume that your true beliefs are those that are directing your actions.
07:16And so truth is discovered in action.
07:19And that's a very different claim.
07:21You know, and it's not the claim of a passive observer.
07:24It's the claim of someone who's actively interacting with the world.
07:27And, of course, we are always acting interactively with the world.
07:33And not only that, if we don't act interactively with the world, we cease to exist.
07:39So we have to do that merely to maintain ourselves.
07:42And so the existential claim would be, given that's in our essential nature,
07:47there are ways that you can act that are improper.
07:55And technically, it's like, for example, let's say you want A.
07:59And then you act in a bunch of ways that makes it absolutely impossible that you will get A.
08:04It's like an existentialist would say, well, there's something wrong with that schema.
08:08Yeah, it's not necessarily immoral, because that would only be if you were willfully blind to it.
08:15But they would certainly say, well, it's got this self-contradictory element that makes it wrong.
08:23So, insofar, it's like this.
08:25Insofar as you're acting, you're acting towards a name.
08:28You want something.
08:29And then insofar as you want something, the fact that you want it constitutes the framework within which you evaluate
08:37the utility and truth of your actions.
08:40So, it's like you come up with a theory of truth just because you're doing something.
08:44And the theory is, A, that what you want is acceptable to want.
08:47And, you know, that can be true or not, but it doesn't matter.
08:50You just assume that.
08:51And, B, that those things that will get you to that end are appropriate.
08:58You can't get out of that if you're doing something.
09:01You're making a claim about the structure of the world and what constitutes appropriate action as soon as you make
09:06any action.
09:06You can't get out of that.
09:09A researcher named Roberts has defined conscientiousness as the tendency to be planful, organized, tasked, and goal-oriented, self-controlled,
09:17and to delay gratification, and to follow norms and rules.
09:21So, we looked at things, too, like future discounting.
09:24You know, so, future discounting, we could play a future discounting game.
09:28So, I'll do that with you very quickly.
09:30So, I'm going to point at you and ask you a question.
09:32It's not a trick, by the way.
09:33So, you don't have to worry about your answer.
09:36So, I might say, okay, here's the deal.
09:38I can give you $10 today, or I can give you $15 in a month.
09:42What would you take?
09:43$15 in a month.
09:45Okay, okay, so fine.
09:46I'll give you $15 today, or $50 in a year.
09:50$15 today.
09:51$15 today, okay.
09:53I'll give you $5 today, or $50 in a year.
09:56$50 a year.
09:57Okay, so now imagine that I played that game with one of you 100 times, say, or 200 times,
10:03using different amounts, small and big, over different time frames.
10:06And what you can calculate is how much people value the present compared to the future.
10:12Now, you should value the present a bit more than the future, right?
10:16Why?
10:18Because you don't have to pay it.
10:19That's right.
10:20The future is uncertain.
10:21So, you have to discount it.
10:23So, because, you know, there's some probability that it isn't just going to occur.
10:27Like, maybe something will happen, or maybe I won't be here.
10:30And then the farther out you go into the future, the more you have to discount it,
10:34because it becomes really unpredictable.
10:36And, you know, my experience, and I don't really know of any data to support this,
10:41but my experience has been that it's pretty hard to plan.
10:44In your life, it's pretty hard to plan more than three to five years into the future,
10:48because there's so many variables that start to...
10:51The effect of the variables that you're not accounting for starts to become exponential
10:58as you move out into the future.
11:00So, you should discount the future, because the present is more certain.
11:05Plus, if you have five dollars now, you can do something with it right now,
11:08instead of waiting for two years to get your 50, and so that might be useful.
11:12But we thought that maybe conscientious people would discount the future less than unconscientious people, right?
11:18It sounds like they would, because it's sort of like delay of gratification.
11:22Can you wait for your 50 dollars?
11:24And we found that there was no correlation whatsoever with conscientiousness.
11:27If people were extroverted, or if you made them happy, then they discounted the future more.
11:33And the way we interpreted that was that, well, if things are going well now,
11:38you might as well capitalize on it.
11:40You know, because if all the signals that are coming towards you say,
11:44well, this is a good time, why not take the resources now and use them?
11:48So, anyways, that's just an example of how tricky this is.
11:52And you'll notice, if you know anything about prefrontal cortical function theories,
11:57that all of these descriptions, planful, organized, taskable, oriented, and so on,
12:01have been attributed to the prefrontal cortex.
12:04But we sure haven't found any evidence for that,
12:08even though it's the prime theory of prefrontal function.
12:11Okay, so what is conscientiousness associated with?
12:15Well, Deneve and Heller have showed that if you measure it over any reasonable amount of time,
12:20it's associated with life satisfaction and happiness.
12:23Now, you might want to ask yourself, well, what is life satisfaction or happiness?
12:27Which is a really good question, especially if you measure it with a questionnaire.
12:31Because we've already established that if you measure with a questionnaire,
12:35something like emotion or personality, you get the big five.
12:38So, it's not obvious that you can derive something like a life satisfaction or happiness questionnaire
12:42and have it measure something separate from the big five.
12:45And so, what happens is that most people who report that they're satisfied with life are happy,
12:50are high in extroversion, they're happy, and low in neuroticism, they're not unhappy.
12:55So, that eats up a big chunk of the variance, and unsurprisingly, right?
12:59And so, that sort of puts whether you're happy or satisfied with your life firmly in the domain of temperament.
13:04But it does turn out that conscientiousness also influences that, especially over longer spans of time.
13:10So, hard work pays off.
13:13But it's tricky, too, because you also have to understand that hard work only pays off in a society that's
13:18very stable.
13:19And so, maybe that's part of the reason for the association between industriousness and orderliness, right?
13:24Because maybe you work really hard to gather up your little pile of, what would you call, acquisitions and assets,
13:31which you need, obviously, and then the whole society collapses, and, you know, the thugs come in and steal it
13:36all.
13:36It's like, aren't you stupid?
13:37Because you should have just spent all that money before the thugs could steal it.
13:41And that's obviously the case in very many human societies.
13:44It's dangerous to be industrious, because you'll gather up property that's valuable, and then that just makes you a target.
13:50So, it might be that industriousness doesn't pay off without order, something like that.
13:56So, and I've also wondered, too, it's like, well, I'll talk to you about that a little bit later.
14:01Okay, now, recently, researcher Fayard, also working with Roberts,
14:06was looking at the emotions that might be associated with conscientiousness.
14:10And this is rather a new approach, because we kind of thought that we had the emotions tied up already
14:16in the Big Five, right?
14:17There were the positive emotions, and they loaded on extroversion.
14:20That's nice and simple.
14:21And there were the negative emotions, and they loaded on neuroticism, and that's that.
14:25But it turns out that that's not that, that there are emotions that fall outside of the rubric of simply
14:31negative neuroticism
14:33and simply positive extroversion.
14:35And they seem to be what people have often called, like, social emotions.
14:39And so, those would be guilt and shame.
14:43Those are two of them.
14:44Because, like, you feel guilty maybe when you haven't lived up to an obligation.
14:48And so, an obligation is usually something that occurs because you're embedded in the social context.
14:53And you feel ashamed.
14:58The distinction between guilt and shame is a tricky one.
15:02You feel guilt for yourself and shame in front of other people, something like that.
15:07You know, guilt won't necessarily make you turn red, but shame will.
15:10And so, there's, you know, there's actual behavioral displays that are associated with these emotions.
15:15Turns out that conscientiousness is associated with guilt proneness, but not the experience of guilt.
15:23That's a tricky thing.
15:25So, let's say you're prone to guilt.
15:26Well, that'll make you conscientious.
15:28And if you're conscientious enough, you do the things you're supposed to do, then you don't have to feel guilt.
15:32So, you can see why that would be rather tricky to discover.
15:35So, guilt seems to be associated with conscientiousness.
15:38And although this hasn't been assessed yet, we think that it may be particularly associated with industriousness rather than orderliness.
15:47And the reason I'm positing that, and it's not demonstrated yet, the reason I'm positing that is because we know
15:52that orderliness is associated with something else.
15:55It's associated with sensitivity to disgust.
15:58And disgust is a whole different emotion than fear or pain, let's say.
16:04Okay, what other reasons might there be for the gender differences?
16:08Well, this is more speculative than what I've discussed with you so far, so you can think about it.
16:14I mean, these are things I'm trying to get straight.
16:16And so, I'm going to share with you some of the pathways of my current thinking.
16:22So, there is evidence that more disagreeable people are more likely to be successful as managers.
16:29Now, why?
16:30Well, Baudreau, who wrote a paper called Effects of Personality on Executive Career Success, said the following.
16:38Agreeableness associates with being trusting, submissive, and compliant, which could be perceived as naivete, docility, and a tendency to follow
16:45rather than lead.
16:47All right, so that's his opinion.
16:49But then, here's what he measured.
16:52So, these are effects of big five traits on career success.
16:56Now, you know, career success can obviously be defined a number of ways.
17:00It could be career satisfaction, or it could be like external markers of career success.
17:05And they did both.
17:06So, we're going to look at direct, because that's the external sort of objective markers.
17:10What you see is that if you're high in neuroticism, that's not so good for how much money you make.
17:17There's a negative correlation of 0.3, which, by the way, that's a big correlation.
17:22So, you know, you'll hear people say that 0.5 is a large correlation and 0.3 is moderate and,
17:28you know, 0.2 is small.
17:29And that's wrong.
17:30And that was clarified four or five years ago.
17:36I'll get the paper for you.
17:37I can't remember.
17:38It was an American psychologist.
17:39But the guy who wrote the paper, what he did was he looked at a whole bunch of social science
17:43studies
17:43and then calculated how frequently different effect sizes showed up.
17:48And what he found was that 0.5 was unbelievably large.
17:53You know, that 5% of social science studies ever got a correlation of 0.5.
17:58It's like if you get a correlation of 0.5 in your study, you've either made a dramatic error
18:03or you've replicated something that's already well-known or, you know, you're in science
18:08because it never happens.
18:090.3, that's a pretty good correlation.
18:14So the fact that neuroticism is negatively correlated with how much money you make,
18:19how likely you are to ascend, and then how close you are to being CEO,
18:23obviously the effect size decrease.
18:27So neuroticism is also, or sorry, extroversion is a reasonable predictor only of how much you're ascending,
18:36and it's pretty small.
18:39Openness has a correlation with how much money you make,
18:42but that's probably because openness is highly associated with intelligence.
18:46And so openness is not a good marker for intelligence.
18:50IQ tests are much better markers.
18:51So that's an attenuated relationship.
18:53But then you look at agreeableness.
18:56It's negative 0.32 in total, negative 0.24 for direct in terms of how much money you make.
19:03So, you know, that's an interesting thing because one of the things that determines how much money you make
19:09is how willing you are to say no, right?
19:13Because if you're negotiating with someone, then the only thing you have at your back is your ability to say
19:20no and to push it,
19:21or even to ask for a raise.
19:22And, you know, pushy people are much more likely to ask for a raise,
19:25and, of course, those who ask for a raise are much more likely to get it.
19:28So the guys who are hard to get along with, because most of the people who are hard to get
19:32along with are guys,
19:33are more likely to be paid more.
19:34They're more likely to ascend the corporate ladder.
19:37They're more likely to be close to the CEO in terms of proximity.
19:41And they're even more likely to be rated as employable.
19:45It's funny, eh?
19:46Because you'd think that, you know, if you're agreeable and easy to get along with and all that,
19:51that people would be more likely to rate you as a suitable employee.
19:54But that isn't right.
19:55The opposite seems to happen.
19:57So, you know, and the agreeable guys are less satisfied with their jobs.
20:03No, sorry, the agreeable people are less satisfied with their jobs as well.
20:08So, okay, so now let's look at motivation variables.
20:11So the extroverts work more evenings.
20:15The agreeable people are less likely to.
20:20So it's a funny thing, too, because disagreeable extroverts are narcissists,
20:25and there's some evidence that you can derive from this data, you know,
20:28because there's always this talk about disagreeable extroverts or narcissists
20:32being more likely to rise up to CEO level.
20:34And, you know, there is some evidence for that, at least insofar as agreeableness is a negative predictor of doing
20:41such.
20:43All right.
20:43So one of the things we've just found is that one of the predictors for ascendancy
20:49and proximity to a high-status position is low agreeableness.
20:54Now, the next thing you might think about is, well, what role does that play in terms of the factors
21:01that men and women find attractive at each other?
21:03So you might say, well, what do you want in a mate?
21:07If you're a woman, you might say, well, you know, you want someone who's kind and loving and forgiving and
21:12empathic.
21:13And those are all good things.
21:14But it isn't necessarily the case that the empirical studies show that that's what drives mate selection.
21:21So we could look.
21:22This is an interesting study.
21:24So it's a few years old.
21:251,000 French-Canadian respondents, 433 males and 700 females.
21:32And so here are the variables.
21:34One is possession of resources.
21:36It's a composite index composed of occupational prestige, income, and education.
21:42And then the other variable is acquisition of partners, sexual partners, that is.
21:48Number of lifetime and preceding year sexual partners.
21:52Lifetime occurrence of simultaneous partners, which is a yes or no variable.
21:56And lifetime frequency of simultaneous partners, one to five, with five being very often.
22:03Here's the assumption.
22:04You can, you know, decide for yourself if you think this is a warranted assumption.
22:09The number of partners a member of sex A acquires is taken as an index of how often this individual
22:15is chosen by sex B.
22:17So that's an indication of reproductive fitness.
22:20Desirability, at least as assessed by members of the opposite sex, who you would think would be the logical judges
22:26for that sort of thing.
22:28Male criteria.
22:32166 unattached women, ages 25 to 50.
22:35Correlation between fertility rates and number of partners in previous year equals 0.94.
22:40Males choose fertility.
22:42Indicators.
22:43Beauty.
22:44Waist to hip ratio, youthful appearance, and neotenous facial features.
22:49Neotenous means there's a tendency among animals as they evolve
22:56to increasingly look more in their adult stages like their juvenile forms.
23:01So here's an example.
23:03If you look at the skull of a baby chimpanzee, it looks almost exactly like the skull of an adult
23:08human.
23:09So what's happened is we've, as adults, we're more like baby chimpanzees than the adult chimpanzees are.
23:19We've maintained a lot of our juvenile characteristics.
23:22Playfulness, you know, the ability to continue to learn.
23:24Plasticity, all those things.
23:28There's a preference in objective beauty analysis, say, of facial features for men to prefer more neotenous female faces.
23:37So, and you can tell that if you look at pictures of models.
23:40They generally have relatively small noses, relatively big eyes.
23:44The sort of things that are associated with cute, and cute actually is a pretty identifiable category.
23:51Most of the things that people find cute have large eyes, and relatively, the rest of their facial features are
23:57relatively small.
23:58There's other things that are associated with cute that aren't necessarily associated with, you know, sexual attractiveness,
24:04because cute things also have sort of random movements, like baby-like movements.
24:09And so the things that people, and, you know, relatively short arms, and just think of a teddy bear.
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