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  1. On the normative dimension of the St. Petersburg paradox.David Teira - 2006 - Studies in History and Philosophy of Science Part A 37 (2):210-223.
    In this paper I offer an account of the normative dimension implicit in D. Bernoulli’s expected utility functions by means of an analysis of the juridical metaphors upon which the concept of mathematical expectation was moulded. Following a suggestion by the late E. Coumet, I show how this concept incorporated a certain standard of justice which was put in question by the St. Petersburg paradox. I contend that Bernoulli would have solved it by introducing an alternative normative criterion rather than (...)
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  • 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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  • You never know your luck: Lacan reads Pascal. [REVIEW]Dominiek Hoens - 2013 - 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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  • Pascal’s wager and the origins of decision theory: decision-making by real decision-makers.James Franklin - 2018 - In Paul F. A. Bartha & Lawrence Pasternack (eds.), Pascal’s Wager. New York: Cambridge University Press. pp. 27-44.
    Pascal’s Wager does not exist in a Platonic world of possible gods, abstract probabilities and arbitrary payoffs. Real decision-makers, such as Pascal’s “man of the world” of 1660, face a range of religious options they take to be serious, with fixed probabilities grounded in their evidence, and with utilities that are fixed quantities in actual minds. The many ingenious objections to the Wager dreamed up by philosophers do not apply in such a real decision matrix. In the situation Pascal addresses, (...)
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