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                    <text>LIBERAL EDUCATION AND THE QUESTION OF TRUTH
David Arndt
Saint Mary’s College of California

We’re here to talk about a simple question: What is the point of liberal education?
What does it aim at? What is the good we try to move toward through the liberal arts?
Let me venture a simple answer: liberal education aims at truth. For liberal learning,
truth is the highest good. The point of liberal education is to learn to move--through
dialogue with others and through our own thinking--towards the light of truth.
But this answer raises other questions: What are we looking for when we look for truth?
What kinds of truth are proper to the liberal arts? In what sense can the liberal arts
make claims to truth? What is truth?
If we want to think seriously about these questions, ! think, we have to come to terms
with the work of Martin Heidegger. Heidegger worked out a distinctive understanding
of truth, and also a history of concepts of truth in the West. This history of truth can
help to illuminate the history of liberal education, and to clarify in what sense liberal
education aims at truth.
Let me try to sketch this story, starting from the beginning. What were the origins of
liberal education? How was the end of liberal education originally understood? And
what notion of truth was implicit in this original understanding?

"

The Traditional Ends of Liberal Education

We know there has actually never been any consensus on the ﬁnal end of liberal
education. Ideas about liberal education have been divided between two traditions.
In one tradition, liberal education aims to prepare students for a life of political freedom,
by training them in the arts they needed to be active and responsible citizens. This is
explicit in Cicero, who deﬁned the liberal arts as “the arts that are proper to a free
citizen.”1 The emphasis in this tradition was on the arts of grammar and rhetoric. And
the ultimate aim liberal education was #$ό&amp;'()*--judgment, prudence, the ability to see
singularities for what they are, to understand what kind of action is called for by each
singular situation.
1

�In another tradition, liberal education prepares students for a life of intellectual freedom
by training them in the arts they needed to liberate themselves from thoughtless
adherence to inherited opinions. The emphasis in this tradition was on the arts of logic
and dialectic, as well as the forms of mathematics that were paradigms of clear thought.
The ultimate aim of liberal education was (+#ί---wisdom, an understanding of what is
essential to a good life. This is explicit in Seneca, who wrote: “there is only one really
liberal study,--that which gives a man his liberty. It is the study of wisdom.”2
Despite their differences, both traditions shared a common assumption: scientiﬁc
knowledge was only one form of understanding among others. In addition to science,
or ./)(0ή2', they distinguished opinion, know-how, judgement, and wisdom (3ό4-,
0έ6&amp;', #$ό&amp;'()* and (+#ί-). Each form of understanding was a distinct path to truth.
Heidegger knew that truth has been conceived in different ways. In the allegory of the
cave, Plato thought of truth primarily as a matter or likeness (ὁ2+ί8()*) or correctness
(ὀ$:ό0'*). For Aristotle the locus of truth was not between beings and their ideas but
between what we think and what is: “The false and the true are not in things
(themselves)...but in the intellect.”3 For Aquinas the primary locus of truth was the
intellect of God: “Truth is properly encountered in the human or in the divine
intellect.”4 With Descartes truth became a matter of representation and certainty--the
locus of truth is the representation of an object in the mind of a subject: “I am certain
that I can have no knowledge of what is outside me except by means of the ideas I have
within me.”5 While Kant distinguished the objects of experience from things in
themselves, he retained the traditional concept of truth as a kind of correspondence:
“What is truth? The nominal deﬁnition of truth, that it is the agreement of knowledge
with its object, is assumed as granted.”6 But Heidegger argued all these concepts
assume truth is a matter of correspondence between thought and reality. In his view,
this view of truth as correspondence has dominated most of the philosophical tradition.

"

The Challenge of Modern Science

Heidegger thought this traditional concept of truth shifted with the emergence of
modern science. Modern science was founded on different understanding of truth, and
this understanding of truth underlies the institutions of the modern research university.
Modern philosophers accepted the traditional concept of truth as a matter of
correspondence between thought and reality. But they altered this concept of truth in
two decisive ways: they assumed that the test of truth is certainty, i.e. that no belief can
2

�be considered true unless it is known for certain; and they assumed that certainty could
be established only on the basis of evidence so clear and distinct that it is indubitable to
any rational mind. These two new assumptions were most clearly articulated by
Descartes in the ﬁrst rule of scientiﬁc method laid down in his Discourse on Method:
The ﬁrst [rule] was never to accept anything as true that I did not plainly
know to be such; that is to say, carefully to avoid hasty judgment and
prejudice; and to include nothing more in my judgments than what
presented itself to my mind so clearly and so distinctly that I had no
occasion to call it into doubt.7
This intrication of truth and certainty is still commonly taken for granted today, even by
the most skeptical thinkers; skeptics tend to deny that truth is attainable precisely
because they assume knowledge must be certain in order to be true. Modern scientists
are cautious about claiming to have ﬁnal and deﬁnitive truth precisely because they
know most scientiﬁc ﬁndings are never certain and always provisional.
The power of this concept of truth is undeniable. The world in which we live has been
shaped by the scientiﬁc methods it grounds and guides.
Here we have to distinguish between science and scientism. Science is a search for
universally valid knowledge. Scientism is the belief that modern science is the only
genuine form of knowledge. A scientist is a practitioner of science, not a believer in
scientism. To be critical of scientism is not in any way to denigrate science itself.
The challenge to the traditional liberal arts came not from modern science, understood
as a universally valid yet distinct and limited form of knowledge. The challenge came
instead from scientism, the uncritical belief that modern science is the only genuine form
of understanding, and that scientiﬁc truth is the only genuine form of truth. This belief
was articulated with exemplary clarity in 1880 by Thomas Huxley, who argued that
“liberal education” should be re-founded on “an unhesitating faith that the free
employment of reason, in accordance with the scientiﬁc method, is the sole method of
reaching truth.”8 This scientism challenged the notion of truth underlying the traditions
of liberal education. The intrication of truth and certainty reversed the traditional
hierarchy of forms of understanding. The highest form of understanding was no longer
either judgment or wisdom but scientiﬁc knowledge; the highest kind of truth was not a
clear understanding of how to act in our particular situation, or how to live well in
general, but quantitative knowledge based on factual evidence.9
"

3

�One effect of this reversal was that the search for wisdom was delegitimated as
unscientiﬁc. Many thinkers dismissed as sophistry or illusion any claim to nonscientiﬁc
truth, and consigned whole disciplines of thought to oblivion. This de-legitimation was
expressed with exemplary clarity by the philosopher David Hume:
When we run over libraries, persuaded of these principles, what havoc
must we make? If we take in our hand any volume, of divinity or school
metaphysics, for instance; let us ask, Does it contain any abstract reasoning
concerning quantity and number? No. Does it contain any experimental
reasoning concerning matters of fact and existence? No. Commit it then to the
ﬂames; for it can contain nothing but sophistry and illusion.10
Scientism had an especially powerful effect on the humanities. Once scientiﬁc truth was
held to be the only real form of truth, the humanities could no longer be approached as
sources of truth. Humanists generally responded to this challenge in one of two ways.
On the one hand, there have been attempts to cast the humanities into the mold of the
modern sciences. Philosophers have tried to remake their discipline into “a rigorous
science.” Historians have tried to model their discipline on the natural sciences, and to
ﬁnd universal laws governing the phenomena of history. Classicists have come to think
of their discipline not as part of a living tradition but as the study of dead languages.
Humanistic study was re-conceived as quasi-scientiﬁc research.11
On the other hand, there have been attempts to re-conceive the humanities as
disciplines aimed at something other than truth. Some humanists have claimed the goal
of humanistic education is primarily aesthetic--the formation of an aesthetic sensibility.
Others have claimed the point of humanistic education is primarily ethical--the
cultivation of the virtues proper to a given ethos. Others have claimed the aim of the
humanities is ultimately political--to promote justice by raising consciousness and
demystifying the ideologies that support injustice.
While both responses have produced valuable work in the humanities, they have
distorted the traditional aims of liberal education insofar as they no longer approach the
humanities as a way to wisdom or a search for truths higher than scientiﬁc truth.

"

Liberal Education and Truth

We have to retrieve and reﬁne the traditional ends of liberal education. And to do so we
have to offer a clear critique of prevailing models of higher education today. We have to
4

�explain how liberal education has been distorted by the assumptions underlying the
modern research university. We have to be able to explain both the legitimacy and the
limits of the view of education embodied by the research university. We have to
respond to the challenge of the research university by drawing on the resources of the
liberal intellectual tradition in order to retrieve, reﬁne, and rethink the assumptions that
sustained the traditional liberal arts college.
The ﬁrst task is to rethink traditional concepts of truth. We need a critique of scientism
that shows both the legitimacy and the limits of scientiﬁc truth. And we need to explain
in what sense one can speak of non-scientiﬁc truths--truths of art, history, interpretation,
and scripture.
To do this we have to retrieve an understanding of truth that runs through the Western
traditions without ever being fully grasped in conceptual thought--the understanding
of truth as the kind of illumination or disclosure that Heidegger called “unconcealment.”
We already have a rough understanding of truth in this sense when we speak of a
“moment of truth”--an instant when something that has been obscure suddenly comes
to light and becomes clearly apparent. In this idiom, “the moment of truth,” truth is
implicitly understood not as a correspondence between thought and reality, but as the
illumination or disclosure that underlies truth in the traditional sense--that ﬁrst makes
possible any correspondence or non-correspondence between thought and reality.
This sense of truth as unconcealment is implicit but unnoticed in many classic works. It
is already legible in Plato’s allegory of the cave, where the movement of the prisoners is
not simply from semblance to reality, or from a less correct to a more correct vision, but
from a place from which the sun is hidden to a place where the sunlit landscape is
disclosed and illuminated. This sense of truth as unconcealment is also implicit but not
grasped conceptually in a certain Christian understanding of the revelatory power of
language; it is legible in the notion that the truth of the Gospel parables lies in their
power to unearth and disclose what--like a treasure hidden in a ﬁeld--has been hidden
since the foundations of the world.12
"
The aim of Heidegger’s thought was not to return us to a Greek concept of truth, but to
clarify an understanding of truth we already have without knowing it, to grasp
explicitly what we already understand in a thoughtless and inarticulate way.
"
The implications of Heidegger’s concept of truth cannot be summarized in a few pages.
Let me just emphasize two basic points:
"

5

�First, the concept of unconcealment helps to clarify the truth of judgment (#$ό&amp;'()*).
A judgment may be perfectly correct, in the sense it accurately corresponds to certain
facts of a matter, and yet may be profoundly untrue, in the sense that it focuses on what
is inessential and utterly fails to illuminate the heart of the matter. A judgment is true
not when it adequately represents what is superﬁcial and inessential, but when it
reveals and brings to light the essential. So the truth of judgment is not ultimately a
matter of correspondence but of revelation, illumination, unconcealment. Heidegger
made this point in a lecture on Aristotle’s Nicomachean Ethics: “#$ό&amp;'()*...eminently
illustrates the meaning of ἀ-&lt;:.ύ.)&amp;, i.e. the uncovering of something concealed.”13
Second, the concept of unconcealment also helps to clarify the truth of wisdom ((+#ί-).
Even at the crudest level of everyday understanding, we have a sense that wisdom
cannot be contained in propositions, and that the truth of wisdom cannot be understood
as a correspondence of thought with reality. Instead, we sense that to be wise means to
have a clear vision of what is essential to a good life. The truth of this vision is not a
matter of correctness, but of its power to disclose and illuminate what really matters. So
Heidegger also understood the truth of wisdom as unconcealment: “(+#ί- is the other
highest possibility of ἀ&lt;':.ύ.)&amp;.” 14
The concept of truth as unconcealment helps to distinguish three dimensions of
thought, and three movements we have to make in order to move toward truth.
In one dimension we move from ignorance to knowledge. Knowledge can be directly
transmitted from professor to student. So this movement occurs as a progressive
accumulation of facts and skills conveyed to the student by textbooks and lectures.
The truth of this kind of knowledge is a matter of correspondence and certainty--a
correspondence between thought and reality, which is certain only if it is grounded on
absolutely clear and distinct evidence.
In a second dimension we move from average towards genuine understanding--from an
understanding that is more or less shallow, confused, vague, simplistic, and crude,
towards an understanding that is deep, clear, precise, complex, and reﬁned. This kind
of understanding is essential to both judgement and wisdom, #$ό&amp;'()* and (+#ί-.
The truth of this understanding is a matter of unconcealment--the disclosure and
illumination of what things are. This kind of truth cannot be directly transmitted from
professor to student. It is a kind of truth students have to reach through their own
thought and experience. This is why students have to make a third movement:
In a third dimension we move from an inauthentic towards authentic understanding-from an understanding that is not really our own (one that we have simply because we
6

�share it in common with others) towards an understanding that is truly our own in the
sense that it is based on our own experience, reading, discussion, and thought.
So to look for truth we have to make three movements: We have to move from ignorance
to knowledge. We have to move from an average to a genuine understanding of things.
But in order to make this movement we also have to move from an inauthentic to a more
authentic understanding, that is, we have to take on ourselves the responsibility to read
closely, to listen carefully, to try to ﬁnd the grains of truth in different points of view,
and then, in light of our own experience and on the basis of our own thoughts, to work
out our own understanding of what is true. This is why--in a liberal education-students are asked not to learn the thoughts of others, but to give their own thoughts.
How do we make these three movements of thought? What are the disciplines that
enable us to move toward knowledge, toward genuine understanding, and towards
authenticity? What art the arts proper to this search for truth?
They are the arts proper to liberal education: not just the seven classic liberal arts; but
also the arts practiced here at Saint John’s: reading, listening, questioning, discussing,
writing, thinking, and of meditation.
The aim of these arts is truth--not just the truth of knowledge but the truth of judgement
and wisdom. The point of a liberal arts education is to enable students to move--in
dialogue with the tradition and with other people--toward the light of truth.
"

Conclusion

Let me sum up. Liberal education was originally guided by traditional assumptions
about the nature of truth. These assumptions supported the distinctive institutions of
the liberal arts college: its curricula; pedagogies; disciplinary divisions; the roles of
faculty and students; and the discourse in which education was understood. These
institutions were challenged with the emergence of modern science, whose founders
radically reconceived the nature of truth. These new concepts of truth laid the
foundations of the modern scientiﬁc research university and its distinctive institutions:
the library, the laboratory, the lecture hall, autonomous departments, and the elective
system. But the research university did not simply replace the liberal arts college.
Instead, liberal arts colleges were largely uprooted from their underlying assumptions,
and incorporated into the modern research university. In the process, the liberal arts
were re-cast in the mold of the modern sciences, and were reinterpreted in light of the
assumptions about truth underlying the research university. These new concepts of
truth have distorted and concealed the traditional meaning of liberal education.
7

�Liberal arts colleges have to clarify in what sense liberal education aims at truth. And to
do so we have to offer a clear critique of prevailing models of higher education today.
We have to explain how liberal education has been distorted by the assumptions
underlying the modern research university. We have to be able to explain both the
legitimacy and the limits of the view of education embodied by the research university.
We have to respond to the challenge of the research university by drawing on the
resources of the liberal intellectual tradition in order to retrieve, reﬁne, and rethink the
ends of liberal education.

8

�Notes

Cicero, De Oratore, 1.72. Quoted in Bruce Kimball, Orators and Philosophers: A History of
the Idea of Liberal Education (New York: The College Entrance Examination Board, 1995) 36.
1

Seneca, Letter LXXXVIII. On Liberal and Vocational Studies” in Letter from a Stoic, tr.
Robin Campbell (New York: Penguin Books, 1969) 159.
2

3 Aristotle, Metaphysics, trans. Hugh Tredenick (Cambridge: Harvard University Press, 1989),
307 (1027b25).
4 Aquinas, quoted in Martin Heidegger, Pathmarks, ed. William McNeill (Cambridge:
Cambridge University Press, 1998), 178.
5 René Descartes, “From the Letter to Gibieuf, 19 January 1642,” in Descartes: Philosophical
Letters, trans. and ed. by Anthony Kenny (Oxford: Clarendon Press, 1970), 123.
6 Immanuel Kant, The Critique of Pure Reason, trans. Norman Kemp Smith (New York: St.
Martin’s Press, 1965) 97.
René Descartes, The Discourse on Method and Meditations on First Philosophy, tr. Donald
Cress (Indianapolis: Hackett Publishing Company, 1998) 11.
7

Thomas Huxley, “Science and Culture,” quoted in Bruce A. Kimball, Orators and
Philosophers: A History of the Idea of Liberal Education (New York: College Entrance
Examination Board, 1995) 171 (italics added).
8

This reversal is most clearly expressed by the words carved in stone on the façade of
the Social Science Research Building at the University of Chicago: “If you cannot
measure, your knowledge is meagre and unsatisfactory.” This inscription is a
paraphrase of Lord Kelvin’s dictum: “When you can measure what you are speaking
about, and express it in numbers, you know something about it; but when you cannot
measure it, when you cannot express it in numbers, your knowledge is of a meagre and
unsatisfactory kind; it may be the beginning of knowledge, but you have scarcely in
your thoughts advanced to the state of Science, whatever the matter may be.” Kelvin’s
words are quoted at zapatopi.net/kelvin/quotes/. The inscription is discussed by
Thomas Kuhn in The Essential Tension: Selected Studies in Scientiﬁc Tradition and Change
(Chicago: University of Chicago Press, 1977) 178.
9

David Hume, Enquiries Concerning Human Understanding and Concerning the Principles
of Morals (Oxford: Clarendon Press, 1985) 165.
10

9

�Classics for example became largely a branch of philology. One still studied Greek
and Roman texts, not as sources of a living tradition but as one set of objects among
others. This approach obliterated the original rationale for the study of classics. Hence
the proliferation of spurious rationales, such as the theory of "mental discipline."
11

There were also attempts to remake history on the model of the new sciences. There
was, for example, a search for laws of history analogous to the laws of nature. This
analogy was explicit in Marxism; Engels wrote that "Just as Darwin discovered the law
of development of organic nature, so Marx discovered the law of development of
human history." (Friedrich Engels, quoted in Hannah Arendt, Essays in Understanding,
ed. Jerome Kohn (New York: Harcourt Brace, 1994, p. 388)
There were also attempts to make philosophy a science in the modern sense, and to
reject all previous philosophy as "metaphysical," that is, unscientiﬁc nonsense.
Matthew 13:34-5 and 13:44. “Jesus told the crowds all these things in parables;
without a parable he told them nothing. This was to fulﬁll what was spoken through
the prophet: ‘I will open my mouth to speak in parables; I will proclaim what has been
hidden [&gt;.&gt;$?22έ&amp;-] since the foundation of the world.” “The kingdom of heaven is
like a treasure hidden [&gt;.&gt;$?22έ&amp;8] in a ﬁeld, which someone found and hid; then in
his joy he goes and sells all that he has and buys that ﬁeld.” (New Revised Standard
Version.)
12

Martin Heidegger, Plato’s Sophist, trans. Richard Rojcewicz and André Schuwer
(Indianapolis: Indiana University Press, 1997), 36.
13

14

Heidegger, Plato’s Sophist, 42.

10

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                <text>Video recording of a lecture delivered on March 28, 2025, by Dr. Emily Austin as part of the Formal Lecture Series.&lt;br /&gt;&lt;br /&gt;Dr. Austin is an Associate Professor of Classics and the College at the University of Chicago, with research interests in Greek literature, especially Homer and depictions of solitude in ancient Greece. Her first book, &lt;em&gt;Grief and the Hero: the Futility of Longing in the Iliad&lt;/em&gt;, explores the nexus of grief, longing and anger in the Iliad. She is currently working on a second book, &lt;em&gt;Solitude and its Powers in Ancient Greece&lt;/em&gt;, which identifies surprising moments when ancient Greek poetry conceives of solitude as a good thing. &lt;br /&gt;&lt;br /&gt;Dr. Austin offers this introduction to her lecture: "Sophocles’ &lt;em&gt;Philoctetes&lt;/em&gt; presents its lonely hero as incomparably wretched. Yet this suffering figure also claims that his isolated survival is something uniquely heroic. This lecture explores the tension between debasement and nobility in Sophocles’ play, taking seriously Philoctetes’ claims to heroism, which are unparalleled in the poetic discourse of his time."</text>
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            <description>Information about rights held in and over the resource</description>
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                  <text>This collection contains yearbooks from St. John's College in Annapolis, MD. Yearbooks are sometimes referred to as the "Rat Tat", "Cicerone", or "Canvas". This collection includes all published yearbooks since 1896.  Please note that yearbooks were not published every year.&lt;br /&gt;&lt;br /&gt;Holdings: &lt;br /&gt;1896 v. 1&lt;br /&gt;1898 v. 2 - 1899 v. 3&lt;br /&gt;1901 v. 4 – 1912 v. 15&lt;br /&gt;1914 v. 17 – 1918 v. 21&lt;br /&gt;1920 v. 22 – 1945/1946&lt;br /&gt;1947 – 1951/1953&lt;br /&gt;1957&lt;br /&gt;1982&lt;br /&gt;1986 – 1990/1991&lt;br /&gt;1992 – 2001/2002&lt;br /&gt;2015/2016 – 2017/2018&lt;br /&gt;2021/2022 - 2024/2025&lt;br /&gt;&lt;br /&gt;Click on &lt;strong&gt;&lt;a title="Yearbooks" href="http://digitalarchives.sjc.edu/items/browse?collection=21"&gt;Items in the Yearbooks Collection&lt;/a&gt;&lt;/strong&gt; to view and sort all items in the collection.</text>
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                <text>Rat-Tat 1907.  Published annually by the Junior Class of St. John's College.  Annapolis, MD.  Volume X.</text>
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                <text>Austin, George M. (Editor-in-Chief)</text>
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                <text>St. John's College owns the rights to this publication.</text>
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                  <text>Speeches, presentations, and other lectures given at St. John's College. These include convocation addresses delivered in both Annapolis, MD and Santa Fe, NM.&lt;br /&gt;&lt;br /&gt;Click on &lt;strong&gt;&lt;a title="Speeches, presentations, and other lectures" href="http://digitalarchives.sjc.edu/items/browse?collection=15"&gt;Items in the Speeches, presentations, and other lectures Collection&lt;/a&gt;&lt;/strong&gt; to &lt;span&gt;view and sort all items in the collection.&lt;/span&gt;</text>
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          <description>Length of time involved (seconds, minutes, hours, days, class periods, etc.)</description>
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                <text>Audio recording of a lecture delivered on Apr. 26, 2019 by Andrew Bacevich as part of the LCDR Erik S. Kristensen Lecture Series.&#13;
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            <description>Information about rights held in and over the resource</description>
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                <text>A signed permission form has been received stating, "I hereby grant St. John's College permission to make an audio recording of my lecture, and retain copies for circulation and archival preservation at the St. John's College Greenfield Library and to make an audio recording of my lecture available online."</text>
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                  <text>&lt;p&gt;The Greenfield Library Image Collection houses over 5,000 photographs, postcards, drawings, and other graphic materials.  The images in the collection document the history, academic, and community life of St. John’s College. &lt;/p&gt;
To learn more about the Greenfield Library's archives use policy or to obtain high-resolution images, please see the &lt;strong&gt;&lt;a title="Image Collection Use Policy" href="http://www.sjc.edu/academic-programs/libraries/greenfield-library/policies/#photographicarchivepolicy" target="_blank" rel="noreferrer noopener"&gt;Library’s Image Collection Use Policy&lt;/a&gt;&lt;/strong&gt;.&lt;br /&gt;&lt;br /&gt;Click on &lt;strong&gt;&lt;a title="Photographic Archives" href="http://digitalarchives.sjc.edu/items/browse?collection=7"&gt;Items in the Image Collection—Annapolis Collection&lt;/a&gt;&lt;/strong&gt; to view and sort all items in the collection.</text>
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