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  1. El Conocimiento de Dios En Blas Pascal,«.C. Bautista - forthcoming - Franciscanum.
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  2. Pascal and the Libertines. Some Inspiration.Domenico Bosco - forthcoming - Rivista di Filosofia Neo-Scolastica.
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  3. Des Concupiscences aux Ordres de Choses.Vincent Carraud - forthcoming - Revue de Métaphysique et de Morale.
    L'originalité de l'interprétation pascalienne des trois concupiscences selon 1 Jn 2, 16 est double : d'une part, il ne s'agit plus des plaisirs des sens; Pascal abandonne la doctrine janséniste de la délectation, elle-même fondée sur une théorie de l'imitation; d'autre part, cette concupiscence n'est pas tant l'amour du pouvoir que l'amour de la richesse, en tant qu'elle particularise. Le renversement des trois concupiscences en « trois ordres de choses » ne se comprend que si l'on voit que toute la (...)
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  4. Jean-Blaise GRIZE, Logique Naturelle. Communications.E. Danblon - forthcoming - Revue Internationale de Philosophie.
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  5. Pascalian Faith.Alexander Jech - forthcoming - Australasian Philosophical Review.
    Katherine Dormandy aims both to classify possible modes of relating faith to epistemic norms in terms of three broad viewpoints: evidentialism, epistemological partialism, and anti-epistemological partialism. I advance two related claims: first, her categorization flattens the epistemological terrain by treating epistemic norms that operate at different levels as if they operated on the same level and thereby distorts the views she categorizes under Anti-Epistemological Partiality; and second, when rightly described, the noetic conflict involved in this view can be understood as (...)
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  6. Les « trois ordres » selon Pascal.Pierre Magnard - forthcoming - Revue de Métaphysique et de Morale.
    Fruit d'une mathématique mystique issue de Proclus et de Denys, la doctrine des trois ordres figure-t-elle une échelle de Jacob, un chemin d'ascèse ou la radicale discontinuité de réalités incommensurables? Toujours est-il qu'elle révèle un Pascal profondément étranger au dualisme cartésien et à distance sérieuse de la spiritualité bérullienne. Being the fruit of a mystical mathematics initiated by Proclus and Dionysius, does the doctrine of the three orders figure a Jacob's ladder, a way of askesis or the radical discontinuity between (...)
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  7. L'ordre dans les trois ordres et l'ordre des trois ordres chez Pascal.Martine Pécharman - forthcoming - Revue de Métaphysique et de Morale.
    Quel ordre pour les trois ordres? On se propose de montrer ici que l'interprétation des fr. 933 et 308 Lafuma requiert un examen de ce qui, en chaque ordre, est principe organisateur. En élucidant deux formes de l'ordre dans les trois ordres, on est à même d'expliquer les variations de l'ordre entre les trois ordres. La première de ces formes voit en chaque ordre des objets intentionnels de la volonté, reconnaissables à une fin dominante; mais les trois ordres sont alors (...)
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  8. After Pascal’s Wager: On Religious Belief, Regulated and Rationally Held.Jack Warman & David Efird - forthcoming - International Journal for Philosophy of Religion:1-18.
    In Pascal’s famous wager, he claims that the seeking non-believer can induce genuine religious belief in herself by joining a religious community and taking part in its rituals. This form of belief regulation is epistemologically puzzling: can we form beliefs in this way, and could such beliefs be rationally held? In the first half of the paper, we explain how the regimen could allow the seeking non-believer to regulate her religious beliefs by intervening on her evidence and epistemic standards. In (...)
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  9. Les implications politiques des trois ordres selon Pascal.Yves-Charles Zarka - forthcoming - Revue de Métaphysique et de Morale.
    Les implications théoriques de la doctrine des trois ordres se font également sentir sur le plan politique. Non au sens où cette doctrine relèverait prioritairement d'une lecture politique (ou politico-sociologique), mais à l'inverse au sens où les concepts politiques sont retravaillés et redéfinis par Pascal en fonction de la doctrine des trois ordres. Pascal ne se contente pas de définir le lieu du politique, il repense le statut et la fonction du politique. En son ultime signification, le politique, y compris (...)
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  10. The Reality of Modes in Spinoza’s Philosophy.Norman Whitman - 2019 - Idealistic Studies 49 (1):85-102.
    In the history of philosophy, two standard critiques of the reality of modes in Spinoza’s philosophy come from Pierre Bayle and Georg Wilhelm Hegel. Both philosophers in some way assume that attributes and relations among modes constitute a shared reality in which modes participate. As a result, they assert that Spinoza’s monism leads either to an over-identification of God with contingent modes or to a limited God. In this paper, I will show how attributes and relations among modes in Spinoza’s (...)
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  11. Pascal’s Wager.Paul Bartha & Lawrence Pasternack (eds.) - 2018 - Cambridge University Press.
    In his famous Wager, Blaise Pascal offers the reader an argument that it is rational to strive to believe in God. Philosophical debates about this classic argument have continued until our own times. This volume provides a comprehensive examination of Pascal's Wager, including its theological framework, its place in the history of philosophy, and its importance to contemporary decision theory. The volume starts with a valuable primer on infinity and decision theory for students and non-specialists. A sequence of chapters then (...)
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  12. Wagering with and Without Pascal.Daniel Collette & Joseph Anderson - 2018 - Res Philosophica 95 (1):95-110.
    Pascal’s wager has received the attention of philosophers for centuries. Most of its criticisms arise from how the wager is often framed. We present Pascal’s wager three ways: in isolation from any further apologetic arguments, as leading toward a regimen intended to produce belief, and finally embedded in a larger apology that includes evidence for Christianity. We find that none of the common objections apply when the wager is presented as part of Pascal’s larger project. Pascal’s wager is a successful (...)
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  13. Early Modern Mathematical Principles and Symmetry Arguments.James Franklin - 2017 - In The Idea of Principles in Early Modern Thought Interdisciplinary Perspectives. New York, USA: Routledge. pp. 16-44.
    The leaders of the Scientific Revolution were not Baconian in temperament, in trying to build up theories from data. Their project was that same as in Aristotle's Posterior Analytics: they hoped to find necessary principles that would show why the observations must be as they are. Their use of mathematics to do so expanded the Aristotelian project beyond the qualitative methods used by Aristotle and the scholastics. In many cases they succeeded.
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  14. Tocqueville, Pascal, and the Transcendent Horizon.Alexander Jech - 2016 - American Political Thought 5 (1):109-131.
    Most students of Tocqueville know of his remark, “There are three men with whom I live a little every day; they are Pascal, Montesquieu, and Rousseau.” In this paper I trace out the contours of Pascal’s influence upon Tocqueville’s understanding of the human condition and our appropriate response to it. Similar temperaments lead both Tocqueville and Pascal to emphasize human limitations and contingency, as Peter Lawler rightly emphasizes. Tocqueville and Pascal both emphasize mortality, ignorance of the most important subjects, the (...)
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  15. Pascal and the Voicelessness of Despair.Alexander Jech - 2016 - European Journal for Philosophy of Religion 8 (2):5-17.
    Thaddeus Metz’s Meaning in Life is like a magnificent castle, covering vast ground, with towers high into the heavens, and astoundingly intricate architecture. It covers the literature on meaning with enviable completeness and weaves together the many and various strands within that literature, ‘towering’ over the debates and issues and provides a wide and inclusive perspective on them. Meaning in Life is a striking achievement and, just as the intricacy of those fortresses testified to the growing maturity of architecture, so (...)
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  16. Napad na Pascala.Nick Bostrom - 2015 - Analiza I Egzystencja 31:135-138.
    Gdzieś w ciemnej uliczce... Bandyta: Ej ty, dawaj portfel! Pascal: A niby dlaczego miałbym to zrobić? Bandyta: Bo w przeciwnym razie cię zastrzelę. Pascal: Ale przecież nie masz broni. Bandyta: A niech to! Wiedziałem, że zapomniałem o czymś. Pascal: No to zapomnij też o moim portfelu. Miłego wieczoru. Bandyta: Stój! Pascal: Co znowu? Bandyta: Jest interes do zrobienia... Co ty na to, żebyś jednak oddał mi portfel? W zamian obiecuję przyjść do ciebie jutro i dać ci dwukrotność kwoty, którą w (...)
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  17. Pascal’s Mugging.Nick Bostrom & Tomasz Żuradzki - 2015 - Analiza I Egzystencja 31:135-138.
  18. De Pascal a Locke: la reprise berkeleyenne des enjeux philosophiques concernant la tolerance religieuse et civile.Sebastien Charles - 2015 - In Berkeley Revisited: Moral, Social and Political Philosophy. Voltaire Foundation. pp. 177-190.
  19. Pascal on Divine Hiddenness.V. Martin Nemoianu - 2015 - International Philosophical Quarterly 55 (3):325-343.
    This essay aims to reconstruct and defend Pascal’s account of divine hiddenness. In the first section I explain Pascal’s view that divine hiddenness is primarily a function of human volitional aversion and only secondarily a result of God’s intentional action. In the following section I evaluate the primary sense of hiddenness by considering Pascal’s response to the objection that divine goodness requires and divine power makes possible God’s provision of evidence sufficient to overcome human volitional indisposition. While Pascal does think (...)
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  20. Die Unergründlichkeit des Menschen Bei Pascal.Marc Sagnol - 2015 - Internationales Jahrbuch für Philosophische Anthropologie 5 (1):237-250.
    Name der Zeitschrift: Internationales Jahrbuch für philosophische Anthropologie Jahrgang: 5 Heft: 1 Seiten: 237-250.
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  21. On the Validity of Pascal's Wager.Antony Aumann - 2014 - 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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  22. On Pascal’s Sentir.Klaas Bom - 2014 - International Journal of Philosophy and Theology 75 (1):2-19.
    The author defends the thesis that Pascal’s use of sentir offers an important entrance to his perception of the human being, while explaining Pascal’s anthropology as an experience-oriented and love-focused understanding of human existence. This understanding of Pascal is based on the reconstruction of an alternative context of interpretation. Not the early modern debates on rationality, but the medieval authors that inspired Port-Royal is taken as the main reference. Reading Pascal’s texts from the use of sentire by Bernard of Clairvaux, (...)
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  23. Pascal the Philosopher: An Introduction. [REVIEW]Christopher Robbins - 2014 - British Journal for the History of Philosophy 22 (1):181-183.
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  24. Pascal, Blaise.David Simpson - 2014 - Internet Encyclopedia of Philosophy.
    Blaise Pascal (1623–1662) Blaise Pascal was a French philosopher, mathematician, scientist, inventor, and theologian. In mathematics, he was an early pioneer in the fields of game theory and probability theory. In philosophy he was an early pioneer in existentialism. As a writer on theology and religion he was a defender of Christianity. Despite chronic ill […].
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  25. Treatment Option or Pharmacological Wager?Ann Boyd - 2013 - Journal of Clinical Research and Bioethics 4 (4).
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  26. Neither Angel nor Beast: The Life and Work of Blaise Pascal.Francis X. J. Coleman - 2013 - 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 and (...)
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  27. L’inquiétude Dans Les Pensées De Pascal.Alexandre Declos - 2013 - Revue de Métaphysique et de Morale 78 (2):167.
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  28. I—Doxastic Correctness.Pascal Engel - 2013 - Aristotelian Society Supplementary Volume 87 (1):199-216.
    Normative accounts of the correctness of belief have often been misconstrued. The norm of truth for belief is a constitutive norm which regulates our beliefs through ideals of reason. I try to show that this kind of account can meet some of the main objections which have been raised against normativism about belief: that epistemic reasons enjoy no exclusivity, that the norm of truth does not guide, and that normativism cannot account for suspension of judgement.
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  29. La subjetividad desconcertada y la condición humana. RESEÑA de: Pascal; Villar, Alicia (Estudio introductorio). Obras. Madrid: Gredos, 2012. [REVIEW]Carlos Gómez - 2013 - Endoxa 32:245-249.
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  30. Les "trois ordres" de Pascal selon la rhétorique biblique.Roland Meynet - 2013 - Gregorianum 94 (1):79-96.
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  31. Beyond the Contingent: Epistemological Authority, a Pascalian Revival, and the Religious Imagination in Third Republic France. By Kathleen A. Mulhern. Pp. 212, Wipf and Stock, 2011, $25.00. [REVIEW]Virgil Martin Nemoianu - 2013 - Heythrop Journal 54 (3):524-525.
  32. The Logic of the Heart: Augustine, Pascal, and the Rationality of Faith. By James R. Peters. Pp. 304, Baker Academic, 2009, $35.00. [REVIEW]Virgil Martin Nemoianu - 2013 - Heythrop Journal 54 (1):161-162.
  33. The Order of Pascal's Politics.Virgil Martin Nemoianu - 2013 - British Journal for the History of Philosophy 21 (1):34-56.
    This essay rejects two common views of Pascal: (a) that he holds only temporal and contingent standards of justice to be available to human beings and (b) that he is indifferent to all but eternal standards of justice. Against these reductive misunderstandings, I provide a detailed reconstruction of Pascal's political thought, drawn from the Pensées and other texts. I show that Pascal develops an account of two distinct and hierarchized orders of justice: a temporal order and an eternal order. Pascal (...)
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  34. Pascal: Foi Et Conversion: La Machine des Pensées Et le Projet Apologétique.David Rabourdin - 2013 - Presses Universitaires de France.
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  35. Il potere invisibile.Carlo Sini - 2013 - Nóema 4 (2).
    Le umane azioni ed esperienze sono governate dal potere della cultura. Questo potere concerne l’azione invisibile e impercettibile di innumerevoli macchine o apparati: gli strumenti esosomatici nati durante l’evoluzione umana. Il saggio sviluppa questo argomento al fine di esplicare le conseguenze pedagogiche del pensiero delle pratiche.
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  36. Pascal's Apology for Religion: Extracted From the Pensees.H. F. Stewart (ed.) - 2013 - Cambridge University Press.
    Originally published in 1942, this book constitutes the companion volume to The Heart of Pascal ; both volumes were formed using selections from Pascal's Pensées. The text gathers together a series of selections, presented in French, which illustrate Pascal's Christian faith and thoughts on the relationship between man and God. An appendix and preface by the editor are also provided. This is a highly informative book that will be of value to anyone with an interest in Pascal and his late (...)
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  37. Pascal’s Wager and Deciding About the Life-Sustaining Treatment of Patients in Persistent Vegetative State.Jukka Varelius - 2013 - 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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  38. Plaise Pascal on Duplicity, Sin, and the Fall.William Wood - 2013 - Oxford University Press.
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  39. Inspiracje i kontynuacje problemów filozofii XVII wieku.Jolanta Żelazna (ed.) - 2013 - Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika.
  40. Afterword. Pascal Bruckner’s Paradoxes.Pascal Bruckner - 2012 - In The Paradox of Love. Princeton University Press. pp. 221-230.
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  41. Razionalità Ed Emotività: L'Etica Tra Ragione E Passioni.Gualberto Buonadonna - 2012 - Aracne.
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  42. Blaise Pascal. Il Paradosso Al Cuore Della Ragione.Gianluca De Candia - 2012 - Odegitria. Annali Dell'istituto Superiore di Scienze Religiose - Bari 19 (2012):131-150.
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  43. La Ragione Nei Limiti Della Pura Rivelazione: Vincenzo Gioberti E la Filosofia Positiva.Paolo De Lucia - 2012 - Aracne.
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  44. To Renew the Palazzo Della Ragione.Pascal Engel - 2012 - Rivista di Filosofia 103 (3):393-408.
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  45. Ragione e Fede dinanzi al problema degl'inizi.Brunero Gherardini - 2012 - Sapientia 68 (231):23-44.
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  46. Bove, Laurent. Vauvenargues ou le seditieux. Entre Pascal et Spinoza, une philosophie pour la seconde nature. Paris: Honore Champion. Bjornstad, Hall. Creature sans createur. Pour une anthropologie baroque dans les Pensees de Pascal. Quebec: Presses de l'Universite Laval, 2010. [REVIEW]M. Hayward, E. Mechoulan & R. Lapidus - 2012 - Substance 41 (3):166-168.
    Vauvenargues is one of those authors we think we know without having read. Sidelined among the minor moralists, the texts he published are rarely considered rigorous and powerful. Hence we are endebted to Laurent Bove for having taken this thought seriously, and for having systematically brought into relief its most striking intellectual aspects. Vauvenargues himself asked his readers to “read slowly” (“lire doucement”)—a reading ethic that has finally been followed to the letter. Pascal also sought the right rhythm of reading, (...)
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  47. Pascal, Una Filosofía Que Se Trasciende a Sí Misma.Carmen Hernández - 2012 - Eunsa.
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  48. Spojrzeć poza horyzont. Pascal i problem perspektywy.Iwona Krupecka - 2012 - Filo-Sofija 12 (17):65-74.
    TO SEE BEYOND THE HORIZON. BLAISE PASCAL AND THE QUESTION OF PERSPECTIVE The main purpose of this paper is to present some aspects of Blaise Pascal’s thought, especially his skeptic theory of human natural cognition, as related to his comments on the question of perspective and his technique of permanent changing the points of view. I argue that Pascal’s practice as well as his theoretical considerations on the art of perspective and geometrical optics demonstrate not only some kind of skepticism (...)
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  49. Pascal : La doctrine des figures.Gérard Lebrun - 2012 - Rue Descartes 76 (4):113.
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  50. Sceptycyzm Pascala.Stefania Lubańska - 2012 - Filo-Sofija 12 (17):75-82.
    PASCAL’S SCEPTICISM Some of Pascal’s statements, like le „pyrronisme est le vrai”, suggest that he should be counted among sceptics, even though this claim seems to contradict the general appeal of his thought. Indeed, Pascal is known as a philosopher who desperately sought truth to finally find certainty in mystical experience. He did not deny that the human reason may have a chance to attain wisdom knowledge, provided that reason would not try to reach beyond its natural limits. Nevertheless, a (...)
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