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

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  1.  16
    Pascal Couillard (2003). From Chance to Choice: Genetics and Justice Allen Buchanan, Dan W. Brock, Norman Daniels Et Daniel Wikler Cambridge, Cambridge University Press, 2000, Xii, 398 P. [REVIEW] Dialogue 42 (02):408-.
  2. Pascal Couillard (2003). From Chance to Choice. Dialogue 42 (2):408-411.
     
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  3.  26
    Blaise Pascal (1942). Pascal's Apology for Religion, Extracted From the Pensées. Cambridge [Eng.]The University Press.
    ... 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.  10
    Blaise Pascal (1945). The Heart of Pascal. Cambridge [Eng.]The University Press.
    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. Blaise Pascal (1966). The Essential Pascal. New York, New American Library.
     
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  6.  4
    Read Pascal, A0 Pascal Paper.
    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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  7. Antoine Arnauld, Pierre Nicole, Blaise Pascal & Charles Jourdain (1861). Logique de Port-Royal Suivie des Trois Fragments de Pascal Sur L'autorité En Matière de Philosophie, L'esprit Géométrique Et L'art de Persuader. Librairie de L. Hachette Et Cie.
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  8. Blaise Pascal, Hugh McCullough Davidson & Pierre H. Dubé (eds.) (1975). A Concordance to Pascal's Pensées. Cornell University Press.
     
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  9. Blaise Pascal & Richard Henry Popkin (1989). Pascal Selections. Monograph Collection (Matt - Pseudo).
  10. Blaise Pascal (1940). The Living Thoughts of Pascal. Toronto, Longmans, Green and Co..
     
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  11. Blaise Pascal (1961). The Thoughts of Blaise Pascal. Greenwood Press.
     
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  12. Blaise Pascal, Thomas M'crie, Richard Scofield & W. F. Trotter (1990). The Provincial Letters ; Pensees ; Scientific Treatises.
     
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  13.  27
    Blaise Pascal (2007). Pensées. In Aloysius Martinich, Fritz Allhoff & Anand Vaidya (eds.), Revue Philosophique de la France Et de l'Etranger. Blackwell Pub. 111-112.
    "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). Pensées and Other Writings. Oxford University Press.
    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 (1973). Pensées. London,Dent.
    "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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  16. Blaise Pascal & Jaimir Conte (2010). Colóquio com o Senhor de Saci sobre Epicteto e Montaigne. Princípios 12 (17-18):183-204.
    Traduçáo do texto: Colóquio com o Senhor de Saci Sobre Epicteto e Montaigne, de Blaise Pascal, por Traduçáo: Jaimir Conte.
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  17. Blaise Pascal (2013). Entretien Avec M. De Saci Sur Épictète Et Montaigne. Cambridge University Press.
    First published in 1947, as part of the Cambridge Plain Texts series, this volume contains the full text of Pascal's Entretien avec M. de Saci sur Épictète et Montaigne in the original French. A short editorial introduction in English is also included. This book will be of value to anyone with an interest in Pascal and his thought.
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  18. Blaise Pascal (2008). Penses and Other Writings. OUP Oxford.
    For much of his life Pascal 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 Penses, and they occupy a crucial place in Western philosophy and religious writing. This translation is the only one based on the Penses as Pascal left them. It includes the principal dossiers classified by Pascal, as (...)
     
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  19. Blaise Pascal (2004). Selected "Pensées" and Provincial Letters =. Dover Publications.
    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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  20.  11
    Blaise Pascal, Provincial Letters.
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  21.  10
    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.
    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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  22. Blaise Pascal, The Provincial Letters.
     
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  23.  18
    Blaise Pascal (1961). Thoughts. Garden City, N.Y.,Doubleday.
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  24.  41
    Blaise Pascal, The Wager.
    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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  25.  10
    Marcelo Pascal (1971). Empirical Significance and Relevance. Philosophia 1 (1-2):81-106.
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  26.  14
    Blaise Pascal (1966). Pens'ees. Baltimore: Penguin Books.
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  27. Blaise Pascal (1965). Selections From the Thoughts. Harlan Davidson.
     
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  28. Jean-Marc Pascal (1991). The Political Ideas of James Wilson, 1742-1798. Garland Pub..
  29. Lawrence Pasternack (2012). The Many Gods Objection to Pascal's Wager: A Decision Theoretic Response. Philo 15 (2):158-178.
    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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  30. Paul 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 (...)
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  31. Jim Stone (2007). Pascal's Wager and the Persistent Vegetative State. Bioethics 21 (2):84–92.
    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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  32. Greg Janzen (2011). Pascal's Wager and the Nature of God. Sophia 50 (3):331-344.
    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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  33. 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 (...)
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  34.  32
    Lars Peter Østerdal (2004). Pascal's and Tabarrok's Wagers. Theory and Decision 57 (1):1-4.
    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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  35.  22
    Cody Franchetti (2012). The Giants of Doubt: A Comparison Between Epistemological Aspects of Descartes and Pascal. Open Journal of Philosophy 2 (3):183-188.
    The essay is a comparative look at Descartes’ and Pascal’s epistemology. For so vast a topic, I shall con-fine myself to comparing three crucial epistemological topics, through which I hope to evince Descartes’ and Pascal’s differences and points of contact. Firstly, I will concentrate on the philosophers’ engagement with skepticism, which, for each, had different functions and motivations. Secondly, the thinkers’ relation to Reason shall be examined, since it is the fulcrum of their thought—and the main aspect that (...)
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  36.  36
    Dominiek Hoens (2013). You Never Know Your Luck: Lacan Reads Pascal. [REVIEW] Continental Philosophy Review 46 (2):241-249.
    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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  37.  21
    Maria Isabel Limongi (2011). A ordem da concupiscência e a grandeza do homem em Pascal. Trans/Form/Ação 29 (1):45-61.
    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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  38.  17
    João Figueiredo Nobre Cortese (2015). Infinity Between Mathematics and Apologetics: Pascal’s Notion of Infinite Distance. Synthese 192 (8):2379-2393.
    In this paper I will examine what Blaise Pascal means by “infinite distance”, both in his works on projective geometry and in the apologetics of the Pensées’s. I suggest that there is a difference of meaning in these two uses of “infinite distance”, and that the Pensées’s use of it also bears relations to the mathematical concept of heterogeneity. I also consider the relation between the finite and the infinite and the acceptance of paradoxical relations by Pascal.
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  39.  44
    Jukka Varelius (2013). Pascal's Wager and Deciding About the Life-Sustaining Treatment of Patients in Persistent Vegetative State. Neuroethics 6 (2):277-285.
    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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  40.  20
    Sébastien Maronne (2010). Pascal Versus Descartes on Solution of Geometrical Problems and the Sluse-Pascal Correspondence. Early Science and Medicine 15 (4):537-565.
    In this article, I examine the respective role of equations and construction in geometrical problem solving according to Descartes and Pascal. I argue that whereas Descartes claims that an equation provides a solution to a geometrical problem even if it leads to an entangled construction, Pascal dismisses this claim and gives priority to construction. To this end, I deal with prototypical problems like Apollonius' problem of the three cir cles or Pappus' problem, both of which were tackled by (...)
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  41.  45
    William D. Wood (2009). Axiology, Self-Deception, and Moral Wrongdoing in Blaise Pascal's Pensées. Journal of Religious Ethics 37 (2):355-384.
    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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  42.  37
    David Shaw & David Conway (2010). Pascal’s Wager, Infective Endocarditis and the “No-Lose” Philosophy in Medicine. Heart 96 (1):15-18.
    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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  43.  9
    Jennifer L. Soerensen (2014). Search, Rest, and Grace in Pascal. International Journal for Philosophy of Religion 76 (1):19-40.
    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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  44.  3
    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.
    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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  45.  2
    Luis Felip López-Espinosa (2010). Il n'y a pas de grand Autre. El materialismo teológico de Pascal. Daimon: Revista de Filosofia 51:87-101.
    En su encierro durante la II Guerra Mundial, Althusser, según declaró, solamente tuvo al alcance un libro: los Pensées de Pascal, un clásico que, tras la reflexión religiosa, también planteó problemas epistemológicos, históricos y sociológicos de tal manera que en él se pueden encontrar rasgos “profundamente materialistas”. [1] La influencia de Pascal es expresa, cuando Althusser recoge la parábola de la conversión religiosa para explicar (insuficientemente) el fenómeno de la interpelación ideológica. Pero los textos de Pascal contienen (...)
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  46.  2
    Wanderley Rodrigues de Mesquita (2010). O mistério Pascal: Origem, aplicação litúrgica, desvios E retomada pelo concílio vaticano II. Revista de Teologia (Reveleteo). Issn 2177-952x 4 (6):08-16.
    Este artigo tem como objetivo um olhar histórico-teológico para a reflexão do mistério pascal principalmente no que diz respeito à questão celebrativa. No caminhar de dois milênios é notória a divisão deste tema em dois momentos: No primeiro milênio a força teológico-celebrativa do mistério pascal. No segundo milênio o caminho mudou sua rota com atitudes que levaram a se distanciar da proposta inicial na sua teologia e na sua celebração. O Concílio Vaticano II, momento eclesial de extrema importância (...)
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  47.  3
    Bernard Wills (2012). Pascal and the Persistence of Platonism in Early Modern Thought. International Journal of the Platonic Tradition 6 (2):186-200.
    The following paper argues that Blaise Pascal, in spite of his famous opposition between the God of the Philosophers and the God of “Abraham, Isaac and Jacob” has significant affinities with the tradition of Renaissance Platonism and is in fact a Platonist in his overall outlook. This is shown in three ways. Firstly, it is argued that Pascal’s skeptical fideism has roots in the notion of faith developed in post-Plotinian neo-Platonism. Secondly, it is argued that Pascal makes (...)
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  48. Francis X. J. Coleman (2013). Neither Angel nor Beast: The Life and Work of Blaise Pascal. Routledge.
    Blaise Pascal began as a mathematical prodigy, developed into a physicist and inventor, and had become by the end of his life in 1662 a profound religious thinker. As a philosopher, he was most convinced by the long tradition of scepticism, and so refused – like Kierkegaard – to build a philosophical or theological system. Instead, he argued that the human heart required other forms of discourse to come to terms with the basic existential questions – our nature, purpose (...)
     
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  49. Diego I. Rosales Meana (2014). Inquietud, costumbre y Absoluto. Principio y fin del deseo en Pascal y Agustín de Hipona. Revista de filosofía (Chile) 39 (1):119-136.
    En este trabajo intentaré mostrar que, de acuerdo con Agustín de Hipona –y a diferencia de una cierta lectura relativamente clásica de Pascal–, el deseo puede ser el comienzo de la relación del hombre con el Absoluto. Para ello divido el texto en cuatro partes: primero, describo la situación existencial primordial de la que nace el deseo, la inquietud. Después, describo el doble despliegue del deseo: amor o concupiscencia, según objeto e inclinación. En tercer lugar, intento describir los tipos (...)
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  50. Thomas V. Morris (1992). Making Sense of It All Pascal and the Meaning of Life. Monograph Collection (Matt - Pseudo).
     
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