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  1. Health: Two Idolatries 55 (2002). Pascal Ide. In Paulina Taboada, Kateryna Fedoryka Cuddeback & Patricia Donohue-White (eds.), Person, Society, and Value: Towards a Personalist Concept of Health. Kluwer Academic Pub..
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  2. Pascal Acot (1997). The Lamarckian Cradle of Scientific Ecology. Acta Biotheoretica 45 (3-4).
    Historians of science generally consider that Darwinism has played an important part in the birth of scientific ecology. Now most 19th century seminal works of the new discipline have been elaborated within a Lamarckian framework. The source of this paradox lies in the double-content of the adaptation concept, considered as a static phenomenon by the ecologists and as a dynamic process by the evolutionists. Although closely related nowadays, as shown by modern evolutionary ecology, the problematics of the fields of research (...)
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  3. Pascal Acot, Sandrine Charles & Marie-Laure Delignette-Muller (2000). Artificial Intelligence and Meaning — Some Philosophical Aspects of Decision-Making. Acta Biotheoretica 48 (3-4).
  4. H. B. Acton (1951). Pascal's Pensées. With an English Translation, Brief Notes and Introduction. By H. F. Stewart, D.D. (London: Routledge and Kegan Paul. 1950. Pp. Xxiv + 543. Price 21s. Net.). [REVIEW] Philosophy 26 (99):366-.
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  5. Jean-Pascal Alcantara (1997). La Théorie Leibnizienne du Changement En 1676: Une Interpretation du Dialogue Pacidius Philalethi a la Lumière de la Caractéristique Géométrique (Leibniz's Theory of Variation in 1676: An Interpretation of the Dialogue Pacidius Philalethi Through the Characteristica Geometrica). [REVIEW] Theoria 12 (2):225-255.
    Cherchant à refonder l’édifice euclidien, Leibniz a formulé une Caractéristique géométrique qui annonce les concepts géneraux de la théorie des ensembles. Dans ce cadre, il a pu en particulier formaliser sa conception du continu. L’intérêt du Pacidius Philalethi (1676) est de montrer qu’en choisissant la conception intensionnelle du continu -position qu’il ne dementira jamais- il sélectionne parmi les images duales celle dont se déduit le changement qualitatif, base d’une philosophie naturelle qui soutiendra encore la dynamique ultérieure. Une tâche se dessine (...)
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  6. Nathan Alexander (2007). The Visibilité of the Hidden God. Philosophy and Theology 19 (1/2):151-170.
    The purpose of this paper is to demonstrate that Pascal understood God and Reason to be part of a continuum, comprehensible to the understanding, and not radically opposed to one another. The paper situates Pascal in the context of seventeenth-century intellectual history and examines the concept of Dieu Caché from the perspective of seventeenth-century linguistics.
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  7. Vlad Alexandrescu (2007). Descartes and Pascal on the Eucharist. Perspectives on Science 15 (4):434-449.
  8. Patrick Amar, Pascal Ballet, Georgia Barlovatz-Meimon, Arndt Benecke, Gilles Bernot, Yves Bouligand, Paul Bourguine, Franck Delaplace, Jean-Marc Delosme, Maurice Demarty, Itzhak Fishov, Jean Fourmentin-Guilbert, Joe Fralick, Jean-Louis Giavitto, Bernard Gleyse, Christophe Godin, Roberto Incitti, François Képès, Catherine Lange, Lois Le Sceller, Corinne Loutellier, Olivier Michel, Franck Molina, Chantal Monnier, René Natowicz, Vic Norris, Nicole Orange, Helene Pollard, Derek Raine, Camille Ripoll, Josette Rouviere-Yaniv, Milton Saier, Paul Soler, Pierre Tambourin, Michel Thellier, Philippe Tracqui, Dave Ussery, Jean-Claude Vincent, Jean-Pierre Vannier, Philippa Wiggins & Abdallah Zemirline (2002). Hyperstructures, Genome Analysis and I-Cells. Acta Biotheoretica 50 (4).
    New concepts may prove necessary to profit from the avalanche of sequence data on the genome, transcriptome, proteome and interactome and to relate this information to cell physiology. Here, we focus on the concept of large activity-based structures, or hyperstructures, in which a variety of types of molecules are brought together to perform a function. We review the evidence for the existence of hyperstructures responsible for the initiation of DNA replication, the sequestration of newly replicated origins of replication, cell division (...)
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  9. Robert Anderson (1995). Recent Criticisms and Defenses of Pascal's Wager. International Journal for Philosophy of Religion 37 (1):45 - 56.
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  10. Roger Ariew (2007). Descartes and Pascal. Perspectives on Science 15 (4):397-409.
  11. Brad Armendt (2010). Stakes and Beliefs. Philosophical Studies 147 (1):71 - 87.
    The idea that beliefs may be stake-sensitive is explored. This is the idea that the strength with which a single, persistent belief is held may vary and depend upon what the believer takes to be at stake. The stakes in question are tied to the truth of the belief—not, as in Pascal’s wager and other cases, to the belief’s presence. Categorical beliefs and degrees of belief are considered; both kinds of account typically exclude the idea and treat belief as stake-invariant (...)
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  12. Jean-Robert Armogathe (2006). Pascal e o amor-próprio. Kriterion 47 (114):223-236.
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  13. Keith Arnold (1989). Pascal's Great Experiment. Dialogue 28 (03):401-.
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  14. Keith Arnold (1989). Pascal's Theory of Scientific Knowledge. Journal of the History of Philosophy 27 (4):531-544.
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  15. Antony Aumann (2014). On the Validity of Pascal's Wager. Heythrop Journal 55 (1):86-93.
    Recent scholarship has shown that the success of Pascal’s wager rests on precarious grounds. To avoid notorious problems, it must appeal to considerations such as what probability we assign to the existence of various gods and what religion we think provides the greatest happiness in this life. Rational judgments concerning these matters are subject to change over time. Some claim that the wager therefore cannot support a steadfast commitment to God. I argue that this conclusion does not follow. By drawing (...)
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  16. Alexander William Stewart Baird (1975). Studies in Pascal's Ethics. M. Nijhoff.
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  17. John C. Barker (1975). Strange Contrarieties: Pascal in England During the Age of Reason. Mcgill-Queen's University Press.
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  18. P. Bartha (2007). Taking Stock of Infinite Value: Pascal's Wager and Relative Utilities. Synthese 154 (1):5 - 52.
    Among recent objections to Pascal’s Wager, two are especially compelling. The first is that decision theory, and specifically the requirement of maximizing expected utility, is incompatible with infinite utility values. The second is that even if infinite utility values are admitted, the argument of the Wager is invalid provided that we allow mixed strategies. Furthermore, Hájek (Philosophical Review 112, 2003) has shown that reformulations of Pascal’s Wager that address these criticisms inevitably lead to arguments that are philosophically unsatisfying and historically (...)
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  19. Paul Bartha (2008). Review: Pascal's Wager: Pragmatic Arguments and Belief in God – Jeff Jordan. [REVIEW] Philosophical Quarterly 58 (232):571–574.
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  20. Guillaume Beaulac & Pierre Poirier (2009). Va Savoir! De la Connaissance En Général -- Pascal Engel. [REVIEW] Dialogue 48 (01):217-221.
  21. K. L. Becker (1968). The Essential Pascal. Ed. Robert W. Gleason, S.J. The Modern Schoolman 46 (1):79-79.
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  22. Arnold J. Benedetto (1966). "The Hidden God: A Study of Tragic Vision in the 'Pensees' of Pascal and the Tragedies of Racine," by Lucien Goldmann, Trans. Philip Thody. The Modern Schoolman 43 (2):194-196.
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  23. Alfred W. Benn (1905). Pascal's Wager. International Journal of Ethics 15 (3):305-323.
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  24. Telma Souza Birchadel (2002). La vrai morale se moque de la morale: questões éticas em Pascal. Kriterion 43 (106):60-76.
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  25. T. Birchal (1993). A marca do vazio: reflexões sobre a subjetividade em Blaise Pascal. Kriterion 88:50-69.
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  26. Telma de Souza Birchal (2002). La vrai morale se moque de la morale: questões éticas em Pascal. Kriterion 43 (106):60-76.
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  27. Simon Blackburn (2009). Pascal's Wager. In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press.
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  28. John F. Boitano (2002). The Polemics of Libertine Conversion in Pascal's Pensées: A Dialectics of Rational and Occult Libertine Beliefs. G. Narr.
    Preface par PIERRE FORCE I have a very precise recollection of my first encounter with John Boi- tano. It was during the spring semester of 1988, ...
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  29. Pascal Borry (2004). Moss, Lenny. What Genes Can't Do. Theoretical Medicine and Bioethics 25 (1):75-77.
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  30. Pascal Borry & Heidi Howard (2008). Dtc Genetic Services: A Look Across the Pond. American Journal of Bioethics 8 (6):14 – 16.
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  31. Pascal Borry, Paul Schotsmans & Kris Dierickx (2008). The Origin and Emergence of Empirical Ethics. In Guy Widdershoven (ed.), Empirical Ethics in Psychiatry. Oxford University Press. 37--50.
  32. Pascal Borry, Paul Schotsmans & Kris Dierickx (2006). Author, Contributor or Just a Signer? A Quantitative Analysis of Authorship Trends in the Field of Bioethics. Bioethics 20 (4):213–220.
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  33. Pascal Borry, Paul Schotsmans & Kris Dierickx (2005). The Birth of the Empirical Turn in Bioethics. Bioethics 19 (1):49–71.
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  34. Nick Bostrom (2009). Pascal's Mugging. Analysis 69 (3):443-445.
    In some dark alley. . . Mugger: Hey, give me your wallet. Pascal: Why on Earth would I want to do that? Mugger: Otherwise I’ll shoot you. Pascal: But you don’t have a gun. Mugger: Oops! I knew I had forgotten something. Pascal: No wallet for you then. Have a nice evening. Mugger: Wait! Pascal: Sigh. Mugger: I’ve got a business proposition for you. . . . How about you give me your wallet now? In return, I promise to come (...)
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  35. Pascal Boyer (2006). Prosocial Aspects of Afterlife Beliefs: Maybe Another by-Product. Behavioral and Brain Sciences 29 (5):466-466.
    Bering argues that belief in posthumous intentional agency may confer added fitness via the inhibition of opportunistic behavior. This is true only if these agents are interested parties in our moral choices, a feature which does not result from Bering's imaginative constraint hypothesis and extends to supernatural agents other than dead people's souls. A by-product model might handle this better.
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  36. Pascal Boyer (2000). Natural Epistemology or Evolved Metaphysics? Developmental Evidence for Early-Developed, Intuitive, Category-Specific, Incomplete, and Stubborn Metaphysical Presumptions. Philosophical Psychology 13 (3):277 – 297.
    Cognitive developmental evidence is sometimes conscripted to support ''naturalized epistemology'' arguments to the effect that a general epistemic stance leads children to build theory-like accounts of underlying properties of kinds. A review of the evidence suggests that what prompts conceptual acquisition is not a general epistemic stance but a series of category-specific intuitive principles that constitute an evolved ''natural metaphysics''. This consists in a system of categories and category-specific inferential processes founded on definite biases in prototype formation. Evidence for this (...)
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  37. Pascal Boyer (1998). Cultural Transmission with an Evolved Intuitive Ontology: Domain-Specific Cognitive Tracks of Inheritance. Behavioral and Brain Sciences 21 (4):570-571.
    Atran's account of cultural transmission can be further refined by considering constraints from early-developed, domain-specific intuitive ontological understanding. These suggest specific predictions about the cultural survival of “memes,” depending on the way they activate intuitive understanding. There is no general dynamic of cultural inheritance; only complex predictions for domain-specific competencies that cut across cultural domains.
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  38. Pascal Boyer (1998). If “Tracking” is Category-Specific a “Common Structure” May Be Redundant. Behavioral and Brain Sciences 21 (1):67-68.
    Identifying objects as members of ontological domains activates category-specific processes. There is evidence that these processes include particular ways of “tracking” substances and could do all the “tracking” necessary for concept acquisition. There may be no functional need or evolutionary scenario for a general tracking capacity of the kind described by Millikan.
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  39. Pascal Boyer (1992). Causal Thinking and its Anthropological Misrepresentation. Philosophy of the Social Sciences 22 (2):187-213.
    The study of causal inferences is an essential part of the study of other cultures. It is therefore crucial to describe the cognitive mechanisms whereby subjects are led to find specific causal explanations plausible and "natural." In the anthropological literature, specific causal connections are described as the result produced by applying a general "conception of causation" or some general "theories" to specific events; the essay aims to show that these answers are either trivial or false. The "naturalness" of explanations must (...)
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  40. Pascal Boyer (1987). The Stuff 'Traditions' Are Made Of: On the Implicit Ontology of an Ethnographic Category. Philosophy of the Social Sciences 17 (1):49-65.
  41. Pascal Boyer & Pierre Liénard (2006). Why Ritualized Behavior? Precaution Systems and Action Parsing in Developmental, Pathological and Cultural Rituals. Behavioral and Brain Sciences 29 (6):595-613.
    Ritualized behavior, intuitively recognizable by its stereotypy, rigidity, repetition, and apparent lack of rational motivation, is found in a variety of life conditions, customs, and everyday practices: in cultural rituals, whether religious or non-religious; in many children's complicated routines; in the pathology of obsessive-compulsive disorders (OCD); in normal adults around certain stages of the life-cycle, birthing in particular. Combining evidence from evolutionary anthropology, neuropsychology and neuroimaging, we propose an explanation of ritualized behavior in terms of an evolved Precaution System geared (...)
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  42. Pascal Boyer & Pierre Liénard (2006). Precaution Systems and Ritualized Behavior. Behavioral and Brain Sciences 29 (6):635-641.
    In reply to commentary on our target article, we supply further evidence and hypotheses in the description of ritualized behaviors in humans. Reactions to indirect fitness threats probably activate specialized precaution systems rather than a unified form of danger-avoidance or causal reasoning. Impairment of precaution systems may be present in pathologies other than obsessive-compulsive disorder (OCD), autism in particular. Ritualized behavior is attention-grabbing enough to be culturally transmitted whether or not it is associated with group identity, cohesion, or with any (...)
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  43. Pascal Boyer, Philip Robbins & Anthony I. Jack (2005). Varieties of Self-Systems Worth Having. Consciousness and Cognition 14 (4):647-660.
  44. J. H. Broome (1965/1966). Pascal. New York, Barnes & Noble.
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  45. Geoffrey Brown (1984). A Defence of Pascal's Wager. Religious Studies 20 (3):465 - 479.
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  46. Léon Brunschvicg (1923). La Solitude Be Pascal. Revue de Métaphysique Et de Morale 30 (2):165 - 180.
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  47. Vincent Buranelli (1956). Pascal's Principles of Philosophy. New Scholasticism 30 (3):330-349.
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  48. Elizabeth Burns (2011). What Happens After Pascal's Wager: Living Faith and Rational Belief – Daniel Garber. Philosophical Quarterly 61 (242):218-220.
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  49. John Byl (1994). On Pascal's Wager and Infinite Utilities. Faith and Philosophy 11 (3):467-473.
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  50. James Cargile (1982). Pascal's Wager. In Steven M. Cahn & David Shatz (eds.), Contemporary Philosophy of Religion. Oxford University Press. 250-.
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