Search results for 'Pascal Wagner-Egger' (try it on Scholar)

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  1.  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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  2.  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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  3.  1
    Hans Wagner, Bernward Grünewald & Reinhold Breil (2016). Hans Wagner: Kleinere Schriften I: Systematische Abhandlungen. Hrsg. v. Bernward Grünewald. Philosophischer Literaturanzeiger 69 (2):153-165.
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  4.  9
    Helmut R. Wagner (1985). "I Still Maintain That This Session Should Have Been Called" An Evening with Alfred Schutz," Maybe with the Addition in Small Print:" as Seen Through the Re-Presentations of His Student Helmut Wagner. Human Studies 8 (33).
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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.  1
    H. B. Gottschalk, Theophrastus, E. Wagner & P. Steinmetz (1966). Der syrische Auszug der Meteorologie des Theophrast. Hrsg. und ubers. E. Wagner. Eingel. und erkl. P. Steinmetz. Journal of Hellenic Studies 86:195.
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  8. 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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  9. Blaise Pascal, Hugh McCullough Davidson & Pierre H. Dubé (eds.) (1975). A Concordance to Pascal's Pensées. Cornell University Press.
     
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  10. Blaise Pascal & Richard Henry Popkin (1989). Pascal Selections. Monograph Collection (Matt - Pseudo).
  11. Blaise Pascal (1940). The Living Thoughts of Pascal. Toronto, Longmans, Green and Co..
     
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  12. Blaise Pascal (1961). The Thoughts of Blaise Pascal. Greenwood Press.
     
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  13. Fritz Wagner (1987). Aristoteles-Erwähnungen im Mittelalter: Fritz Wagner. In Vivian Nutton, Jutta Kolesh, H. J. Lulofs & Jürgen Wiesner (eds.), Kommentierung, Überlieferung, Nachleben. De Gruyter 498-514.
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  14. Hans Wagner & Reinhold Breil (2015). Hans Wagner: Die Würde des Menschen. Wesen und Normfunktion. Hrsg. v. Stephan Nachtsheim. Philosophischer Literaturanzeiger 68 (1):022-032.
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  15. Richard Wagner (1920). Wagner, Richard, Fichtes.Anteil an der Einführung der Pestalozzischen Methode in Preußen. Kant-Studien 24 (1).
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  16.  50
    Pascal Wagner-Egger (2007). Conditional Reasoning and the Wason Selection Task: Biconditional Interpretation Instead of Reasoning Bias. Thinking and Reasoning 13 (4):484 – 505.
    Two experiments were conducted to show that the IF … THEN … rules used in the different versions of Wason 's selection task are not psychologically—though they are logically—equivalent. Some of these rules are considered by the participants as strict logical conditionals, whereas others are interpreted as expressing a biconditional relationship. A deductive task was used jointly with the selection task to show that the original abstract rule is quite ambiguous in this respect, contrary to deontic rules: the typical “error” (...)
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  17.  12
    Machiel Keestra (2014). Conflict & Compassie: een hedendaagse blik op Wagner en een wagneriaanse blik op onszelf. In Rutger Helmers & Philip Westbroek (eds.), Conflict en compassie. 200 jaar Richard Wagner. Nationale Opera & Ballet 157-166.
    (text in Dutch) Mediated by the so-called Dream-organ ('Traumorgan') which opera composer Richard Wagner mentions in his writings, the author engages in a fictitious dialogue with Wagner. Their dialogue focuses on a few topics related to the conference theme 'Conflict and compassion' that were of concern to Wagner in his days and which have undergone some serious changes since his death. The author discusses with Wagner the 'death of tragedy', sexuality and desire after the sexual revolution, the attractivity of musical (...)
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  18. 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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  19. 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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  20. 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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  21. 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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  22. 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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  23.  5
    Philip Kitcher & Richard Schacht (2005). Finding an Ending: Reflections on Wagner's Ring. OUP Usa.
    Few musical works loom as large in Western culture as Richard Wagner's four-part Ring of the Nibelung. In Finding an Ending, two eminent philosophers, Philip Kitcher and Richard Schacht, offer an illuminating look at this greatest of Wagner's achievements, focusing on its far-reaching and subtle exploration of problems of meanings and endings in this life and world. Kitcher and Schacht plunge the reader into the heart of Wagner's Ring, drawing out the philosophical and human significance of the text and the (...)
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  24.  21
    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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  25.  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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  26.  16
    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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  27.  42
    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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  28.  8
    K. Keremedis (2001). The Vector Space Kinna-Wagner Principle is Equivalent to the Axiom of Choice. Mathematical Logic Quarterly 47 (2):205-210.
    We show that the axiom of choice AC is equivalent to the Vector Space Kinna-Wagner Principle, i.e., the assertion: “For every family [MATHEMATICAL SCRIPT CAPITAL V]= {Vi : i ∈ k} of non trivial vector spaces there is a family ℱ = {Fi : i ∈ k} such that for each i ∈ k, Fiis a non empty independent subset of Vi”. We also show that the statement “every vector space over ℚ has a basis” implies that every infinite well (...)
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  29.  19
    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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  30.  11
    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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  31.  10
    Henry Burnett (2011). O Beethoven-Schrift: Richard Wagner teórico. Trans/Form/Ação 32 (1):159-173.
    Quando consideramos a extensão da obra dramática de Richard Wagner, não causa estranheza que seus textos teóricos sejam praticamente desconhecidos. No entanto, um de seus escritos, intitulado Beethoven, influenciou decisivamente a elaboração de um livro famoso, hoje considerado um capítulo importante da história da estética, O nascimento da tragédia. Este artigo pretende analisar este escrito de Wagner na intenção de desvendar o que pode ter sido tão determinante na leitura que Nietzsche fez dele, e que o levou ao ponto de (...)
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  32.  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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  33.  35
    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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  34.  9
    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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  35.  10
    Charlotte Weissman (2010). The Origins of Species: The Debate Between August Weismann and Moritz Wagner. [REVIEW] Journal of the History of Biology 43 (4):727 - 766.
    Weismann's ideas on species transmutation were first expressed in his famous debate with Moritz Wagner on the mechanism of speciation. Wagner suggested that the isolation of a colony from its original source is a preliminary and necessary factor for speciation. Weismann accepted a secondary, facilitating role for isolation, but argued that natural and sexual selection are the primary driving forces of species transmutation, and are always necessary and often sufficient causes for its occurrence. The debate with Wagner, which occurred between (...)
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  36.  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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  37.  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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  38.  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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  39.  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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  40.  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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  41. 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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  42. Roger Hollinrake (1982). Nietzsche, Wagner, and the Philosophy of Pessimism. Allen and Unwin.
    Nietzsche’s relationship with Wagner has long been a source of controversy and has given rise to a number of important studies, including this major breakthrough in Nietzsche scholarship, first published in 1982. In this work Hollinrake contends that the nature and extent of the anti-Wagnerian pastiche and polemic in Thus Spake Zarathustra is arguably the most important factor in the association between the two. Thus Wagner, as the purveyor of a particular brand of Schopenhauerian pessimism, is here revealed as one (...)
     
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  43. 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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  44. Thomas V. Morris (1992). Making Sense of It All Pascal and the Meaning of Life. Monograph Collection (Matt - Pseudo).
     
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  45.  96
    Elizabeth Burns (2011). Daniel Garber: What Happens After Pascal's Wager: Living Faith and Rational Belief. [REVIEW] Philosophical Quarterly 61 (242):218-220.
  46. Bryan Magee (2000). Wagner and Philosophy. Monograph Collection (Matt - Pseudo).
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  47.  38
    Nicholas Rescher (1985). Pascal's Wager: A Study of Practical Reasoning in Philosophical Theology. University of Notre Dame Press.
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  48.  24
    Alberto Frigo (2011). The Evidence of the Hidden God. Pascal's Critique of Natural Theology. Rivista di Filosofia 102 (2):193-216.
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  49. Jeff Jordan (ed.) (1994). Gambling on God: Essays on Pascal’s Wager. Rowman & Littlefield.
     
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  50.  49
    Ruth G. Millikan (1997). Troubles with Wagner's Reading of Millikan. Philosophical Studies 86 (1):93-96.
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