Search results for 'Pascal Ballet' (try it on Scholar)

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  1. 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).score: 240.0
    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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  2. Caroline Rosello, Pascal Ballet, Emmanuelle Planus & Philippe Tracqui (2004). Model Driven Quantification of Individual and Collective Cell Migration. Acta Biotheoretica 52 (4).score: 240.0
    While the control of cell migration by biochemical and biophysical factors is largely documented, a precise quantification of cell migration parameters in different experimental contexts is still questionable. Indeed, these phenomenological parameters can be evaluated from data obtained either at the cell population level or at the individual cell level. However, the range within which both characterizations of cell migration are equivalent remains unclear. We analyse here to which extent both sources of data could be integrated within a unified description (...)
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  3. Blaise Pascal (1942). Pascal's Apology for Religion, Extracted From the Pensées. Cambridge [Eng.]The University Press.score: 210.0
    ... of Dubois) and in the authorized Preface to the Pensées from the pen of ... Pensées de M. Pascal sur la religion et sur quelques autres sujets, ...
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  4. Blaise Pascal (1945). The Heart of Pascal. Cambridge [Eng.]The University Press.score: 210.0
    PREFACE When in the year 1940 I ventured a small volume under the title The Secret of Pascal, I honestly did not expect to write further on the topic. But circumstances ordered otherwise. The needs of Cambridge students and the difficulty, ...
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  5. Read Pascal, A0 Pascal Paper.score: 180.0
    This assignment is to be worked alongside other homework and is due at the class period following the midterm exam. Though you should do reading and start thinking about the issues right away, details will make most sense after we have made some progress with other assignments.
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  6. Blaise Pascal, Hugh McCullough Davidson & Pierre H. Dubé (eds.) (1975). A Concordance to Pascal's Pensées. Cornell University Press.score: 180.0
     
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  7. Blaise Pascal (1966). The Essential Pascal. New York, New American Library.score: 180.0
     
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  8. Blaise Pascal (1940). The Living Thoughts of Pascal. Toronto, Longmans, Green and Co..score: 180.0
     
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  9. Blaise Pascal (1961/1978). The Thoughts of Blaise Pascal. Greenwood Press.score: 180.0
  10. Pascale Ballet (1996). De la Méditerranée à l'Océan Indien l'Egypte et le commerce de longue distance à l'époque romaine: les données céramiques. Topoi 6 (2):809-840.score: 80.0
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  11. Blaise Pascal (2007/2003). Pensées. In Aloysius Martinich, Fritz Allhoff & Anand Vaidya (eds.), Early Modern Philosophy: Essential Readings with Commentary. Blackwell Pub..score: 60.0
    "I know of no religious writer more pertinent to our time."—T. S. Eliot, Introduction to Pensees Intended to prove that religion is not contrary to reason, Pascal's Pensees rank among the liveliest and most eloquent defenses of Christianity. Motivated by the seventeenth-century view of the supremacy of human reason, Pascal (1623–1662) had intended to write an ambitious apologia for Christianity in which he argued the inability of reason to address metaphysical problems. His untimely death prevented the work's completion, (...)
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  12. Blaise Pascal & Jaimir Conte (2010). Colóquio com o Senhor de Saci sobre Epicteto e Montaigne. Princípios 12 (17-18):183-204.score: 60.0
    Traduçáo do texto: Colóquio com o Senhor de Saci Sobre Epicteto e Montaigne, de Blaise Pascal, por Traduçáo: Jaimir Conte.
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  13. Blaise Pascal (1973/2003). Pensées. London,Dent.score: 60.0
    "I know of no religious writer more pertinent to our time."—T. S. Eliot, Introduction to Pensees Intended to prove that religion is not contrary to reason, Pascal's Pensees rank among the liveliest and most eloquent defenses of Christianity. Motivated by the seventeenth-century view of the supremacy of human reason, Pascal (1623–1662) had intended to write an ambitious apologia for Christianity in which he argued the inability of reason to address metaphysical problems. His untimely death prevented the work's completion, (...)
     
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  14. Blaise Pascal (1995/2008). Pensées and Other Writings. Oxford University Press.score: 60.0
    For much of his life Pascal (1623-62) worked on a magnum opus which was never published in its intended form. Instead, he left a mass of fragments, some of them meant as notes for the Apologie. These were to become known as the Pensées, and they occupy a crucial place in Western philosophy and religious writing. Pascal's general intention was to confound scepticism about metaphysical questions. Some of the Pensées are fully developed literary reflections on the human condition,, (...)
     
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  15. Blaise Pascal (2004). Selected "Pensées" and Provincial Letters =. Dover Publications.score: 60.0
    Intended to convert religiously indifferent readers to Christianity, Pascal’s Pensees were published posthumously, to wide and ongoing acclaim. This selection of highlights focuses on their secular aspects and the author’s sensitive examination of human psychology as well as his popular epigrams. Written between 1656 and 1657 in support of the Jansenist movement, Provincial Letters captivated a large audience—including many of the cause’s opponents—with their satirical wit, righteous indignation, and effervescent style. This is the only dual-language edition available of these (...)
     
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  16. Blaise Pascal, The Wager.score: 30.0
    Do you believe it to be impossible that God is infinite, without parts?-Yes. I wish therefore to show you an infinite and indivisible thing. It is a point moving everywhere with an infinite velocity; for it is one in all places, and is all totality in every place. Let this effect of nature, which previously seemed to you impossible, make you know that there may be others of which you are still ignorant. Do not draw this conclusion from your experiment, (...)
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  17. Blaise Pascal (1966). Pens'ees. Baltimore: Penguin Books.score: 30.0
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  18. Louis Pascal (1978). Human Tragedy and Natural Selection. Inquiry 21 (1-4):443 – 460.score: 30.0
    It is argued that too logical a mind is not favored by natural selection; rather, it is biologically useful to be able to rationalize away certain unpleasant aspects of reality. In most cases this irrationality has to do either with our reproductive ideas or with our ways of viewing the future. In both cases the implications with regard to our ability to solve the current population growth/resource shrinkage crisis are decidedly negative. Looked at from a slightly different perspective, this same (...)
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  19. Blaise Pascal, Paraconsistent Logic! (A Reply to Slater) Jean-Yves BéziauFoot Note 1_.score: 30.0
    Paraconsistent logic is the study of logics in which there are some theories embodying contradictions but which are not trivial, in particular in a paraconsistent logic, the ex contradictione sequitur quod libet, which can be formalized as Cn(T, a,¬a)=F is not valid. Since nearly half a century various systems of paraconsistent logic have been proposed and studied. This field of research is classified under a special section (B53) in the Mathematical Reviews and watching this section, it is possible to see (...)
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  20. Blaise Pascal (1961). Thoughts. Garden City, N.Y.,Doubleday.score: 30.0
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  21. Blaise Pascal, Provincial Letters.score: 30.0
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  22. Blaise Pascal, Section I Thoughts On Mind and On Style.score: 30.0
    1. The difference between the mathematical and the intuitive mind.- In the one, the principles are palpable, but removed from ordinary use; so that for want of habit it is difficult to turn one's mind in that direction: but if one turns it thither ever so little, one sees the principles fully, and one must have a quite inaccurate mind who reasons wrongly from principles so plain that it is almost impossible they should escape notice. But in the intuitive mind (...)
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  23. Chris B. Pascal (1999). The History and Future of the Office of Research Integrity: Scientific Misconduct and Beyond. [REVIEW] Science and Engineering Ethics 5 (2):183-198.score: 30.0
    This paper looks at the issues and controversies that led to creation of the Office of Research Integrity (ORI) and that dominated its agenda in the early years. The successes and failures of ORI are described and new problems identified. This paper then looks ahead to the future, considering what issues will dominate ORI’s agenda and affect the research institutions, individual scientists, and the scientific community in the next several years.
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  24. J. Pascal & R. Endacott (2010). Ethical and Existential Challenges Associated with a Cancer Diagnosis. Journal of Medical Ethics 36 (5):279-283.score: 30.0
    Background At the point of cancer diagnosis, practitioners may wrestle with ethical dilemmas associated with medico-legal implications of diagnosis, treatment options and disclosure to family members. The patient's perspective can take a different route, focusing on ethical and existential questions about the value and purpose of life, culminating in the question: how do I lead my life after diagnosis? Objective To explore the ethical and existential challenges associated with a cancer diagnosis from the perspective of cancer survivors. Design Qualitative design (...)
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  25. Marcelo Pascal (1971). Empirical Significance and Relevance. Philosophia 1 (1-2):81-106.score: 30.0
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  26. Chris B. Pascal (1999). Scientific Misconduct and Research Integrity. Professional Ethics, a Multidisciplinary Journal 7 (1):9-32.score: 30.0
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  27. Blaise Pascal, The Provincial Letters.score: 30.0
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  28. F. Pascal & J. Oregan (2008). Commentary on Mossio and Taraborelli: Is the Enactive Approach Really Sensorimotor?☆. Consciousness and Cognition 17 (4):1341-1342.score: 30.0
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  29. Louis Pascal (1980). Ii. Rejoinder to Gray and Wolfe. Inquiry 23 (2):242 – 251.score: 30.0
    This rejoinder to J. Patrick Gray's and Linda Wolfe's 'The Loving Parent Meets the Selfish Gene' (Inquiry, this issue), which in turn was in response to the author's 'Human Tragedy and Natural Selection' (Inquiry, Vol. 21, No. 4), briefly addresses their major objections and suggests that in many instances they have misunderstood the point of that paper. They argue that many of the traits referred to are more cultural than genetic. That this is not the central issue is made clearer (...)
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  30. Chris B. Pascal (2006). Managing Data for Integrity: Policies and Procedures for Ensuring the Accuracy and Quality of the Data in the Laboratory. Science and Engineering Ethics 12 (1):23-39.score: 30.0
    A course focusing on ethical issues in physics has been taught to undergraduate students at Eastern Michigan University since 1988. The course covers both responsible conduct of research and ethical issues associated with how physicists interact with the rest of society. Since most undergraduate physics majors will not have a career in academia, it is important that a course such as this address issues that will be relevant to physicists in a wide range of job situations. There is a wealth (...)
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  31. Blaise Pascal (1965/1986). Selections From the Thoughts. Harlan Davidson.score: 30.0
  32. Blaise Pascal (1947). Grösse Und Elend des Menschen, Aus Den "Pensées,". Stuttgart, E. Klett.score: 30.0
     
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  33. Blaise Pascal (1962/1971). Les Pensées. Bloomfield, Conn.,Printed for the Members of the Limited Editions Club.score: 30.0
     
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  34. Blaise Pascal (1965). Penseés. New York, Pantheon Books.score: 30.0
     
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  35. Blaise Pascal (1960). Pensées; Notes on Religion and Other Subjects. New York, Dutton.score: 30.0
     
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  36. Blaise Pascal (1965). Pensées: Thoughts on Religion and Other Subjects. Washington Square Press.score: 30.0
     
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  37. Jean-Marc Pascal (1991). The Political Ideas of James Wilson, 1742-1798. Garland Pub..score: 30.0
  38. Paul Bartha (2007). Taking Stock of Infinite Value: Pascal's Wager and Relative Utilities. Synthese 154 (1):5 - 52.score: 24.0
    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 (...)
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  39. Jim Stone (2007). Pascal's Wager and the Persistent Vegetative State. Bioethics 21 (2):84–92.score: 24.0
    I argue that a version of Pascal's Wager applies to the persistent vegetative state with sufficient force that it ought to part of advance directives.
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  40. Greg Janzen (2011). Pascal's Wager and the Nature of God. Sophia 50 (3):331-344.score: 24.0
    This paper argues that Pascal's formulation of his famous wager argument licenses an inference about God's nature that ultimately vitiates the claim that wagering for God is in one's rational self-interest. In particular, it is argued that if we accept Pascal's premises, then we can infer that the god for whom Pascal encourages us to wager is irrational. But if God is irrational, then the prudentially rational course of action is to refrain from wagering for him.
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  41. Antony Aumann (2014). On the Validity of Pascal's Wager. Heythrop Journal 55 (1):86-93.score: 24.0
    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 (...)
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  42. Lawrence Pasternack (2012). The Many Gods Objection to Pascal's Wager: A Decision Theoretic Response. Philo 15 (2):158-178.score: 24.0
    The Many Gods Objection (MGO) is widely viewed as a decisive criticism of Pascal’s Wager. By introducing a plurality of hypotheses with infinite expected utility into the decision matrix, the wagerer is left without adequate grounds to decide between them. However, some have attempted to rebut this objection by employing various criteria drawn from the theological tradition. Unfortunately, such defenses do little good for an argument that is supposed to be an apologetic aimed at atheists and agnostics. The purpose (...)
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  43. William D. Wood (2009). Axiology, Self-Deception, and Moral Wrongdoing in Blaise Pascal's Pensées. Journal of Religious Ethics 37 (2):355-384.score: 24.0
    Blaise Pascal is highly regarded as a religious moralist, but he has rarely been given his due as an ethical theorist. The goal of this article is to assemble Pascal's scattered thoughts on moral judgment and moral wrongdoing into an explicit, coherent account that can serve as the basis for further scholarly reflection on his ethics. On my reading, Pascal affirms an axiological, social-intuitionist account of moral judgment and moral wrongdoing. He argues that a moral judgment is (...)
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  44. David Shaw & David Conway (2010). Pascal’s Wager, Infective Endocarditis and the “No-Lose” Philosophy in Medicine. Heart 96 (1):15-18.score: 24.0
    Doctors and dentists have traditionally used antibiotic prophylaxis in certain patient groups in order to prevent infective endocarditis (IE). New guidelines, however, suggest that the risk to patients from using antibiotics is higher than the risk from IE. This paper analyses the relative risks of prescribing and not prescribing antibiotic prophylaxis against the background of Pascal’s Wager, the infamous assertion that it is better to believe in God regardless of evidence, because of the prospective benefits should He exist. Many (...)
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  45. Dominiek Hoens (2013). You Never Know Your Luck: Lacan Reads Pascal. [REVIEW] Continental Philosophy Review 46 (2):241-249.score: 24.0
    In this paper the question of the object in Freud’s metapsychology is sketched out from an economical point of view, that is in terms of pleasure and displeasure. This allows for a reading of Pascal’s wager that makes clear what interest Lacan had in discussing this one pensée at length in his Seminar on the Object of Psychoanalysis. The central issue in Lacan’s reading concerns the object a as a stake the subject has lost.
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  46. Jukka Varelius (2013). Pascal's Wager and Deciding About the Life-Sustaining Treatment of Patients in Persistent Vegetative State. Neuroethics 6 (2):277-285.score: 24.0
    An adaptation of Pascal’s Wager argument has been considered useful in deciding about the provision of life-sustaining treatment for patients in persistent vegetative state. In this article, I assess whether people making such decisions should resort to the application of Pascal’s idea. I argue that there is no sufficient reason to give it an important role in making the decisions.
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  47. Jennifer L. Soerensen (2014). Search, Rest, and Grace in Pascal. International Journal for Philosophy of Religion 76 (1):19-40.score: 24.0
    For Pascal, how are human beings related, or how do they relate themselves, to the summum bonum in this life? In what sense do they share in it, and how do they come to share in it? These are questions that emerge in many ways in Pascal’s writing, significantly in his concept of repos. To answer these questions, especially by elucidating what repos is for human beings in this life, I would like to begin with Graeme Hunter’s “Motion (...)
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  48. Éric Dubreucq (2005). L'intériorité désertée et le fond du cœur. Le rapport à soi dans la liasse de Pascal sur le Divertissement. Methodos 5.score: 24.0
    Cette étude cherchera à montrer qu’une lecture des textes autographes de la liasse 8 des Pensées de Pascal titrée "Divertissement" permet de remonter à une figure du rapport à soi originale et distincte de la forme ultérieure de la subjectivité. Il est nécessaire pour cela de partir de l’étude des fragments manuscrits et d’une réflexion sur la méthode permettant d’en obtenir une lecture, et d’en produire des copies figurées. Sur cette base, il est possible de montrer que l’intériorité pascalienne (...)
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  49. Maria Isabel Limongi (2011). A ordem da concupiscência e a grandeza do homem em Pascal. Trans/Form/Ação 29 (1):45-61.score: 24.0
    Pascal concebe a ordem civil como uma ordem da concupiscência, isto é, uma ordem produzida e regulada pela concupiscência. Ao dispensar a virtude de ser o fundamento da ordem civil, ele não promove, contudo, a separação entre a política e a moral, mas assinala um novo e problemático papel para a virtude no interior da ordem civil – não mais o de produzi-la, mas o de julgá-la de modo apropriado.
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  50. Lars Peter Østerdal (2004). Pascal's and Tabarrok's Wagers. Theory and Decision 57 (1):1-4.score: 24.0
    In a recent paper A. Tabarrok [Believe in Pascal’s Wager? Have I Got a Deal for You!, Theory and Decision 48, 123--128, 2000] argued that a believer who accepts Pascal’s Wager should in addition accept payment of any given fee in return for a given increase in the probability of reaching God. However the conclusion is obtained from manipulations of infinities which are not valid in an expected utility model. In this note, an alternative model is formulated in (...)
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