John will tell Uncle to get up and start working, or to get out. Uncle, in a revelation, will tell John you have to go to Saint Denis to find Charles. A cutscene will play of the two of you on a train, arriving at Saint Denis.
After arriving in Saint Denis , find Charles within 1 minute 50 seconds. Go straight to the fence to learn where he is. You'll have the option of going to the saloon, or the fence. Head to the fence to find out where he is. The fence tells you Charles has been fighting. Head to the marker on your map to meet up with Uncle, and to find him.
Charles says he's been throwing fights under the moniker "Lone Wolf. He bets on himself to win. You can then bet for him, or against him. Bet for him to win a few bucks. However, the person who took your bets says some people aren't too happy about the outcome, so Charles needs to lie low. Turns out, he's already booked a ride out of town on a boat. As you walk to the docks, you discuss what happened back then, when Arthur helped John escape.
Charles tells John that Strauss had been captured, and never spoke a word. As you walk, make sure your Dead Eye meter is full. You're going to need it. Also, make sure you have a repeater equipped. Once you reach the docks, Charles gets spooked by some men there. You walk past them, but they call out for you. Through the years, oddsmakers have devised new and different ways for people to wager on pugilism, including over-unders, KO propositions, and round betting.
If you consider yourself to be an expert at the fights, this may present a tremendous opportunity for you! What you need to understand right from the beginning; what you need to know before you ever bet on a fight, is what the odds mean. Not only that, but what they represent. So what does this mean? Well, whenever you see the minus symbol, you are going to be LAYING money on that side of the two-way proposition, so you are going to be risking an amount that is greater than the amount you will make in terms of profit by winning.
In the case of Fighter A, the price of means that for every dollar you wish to WIN, you will have to risk four dollars. It means that you bet a dollar and get back three dollars PLUS your original bet. One thing to take note of: Just because there is a minus sign in front of a price does not necessarily mean that the fighter is the favorite. Or, sometimes one of the fighters might be a slight favorite, in which case it might look like this:.
The reason for this, obviously, is that the sportsbook wants to carve out an advantage for itself. Okay, now you have seen the price on the fight. From our previous chapter, we laid it out like this:. In other words, which side do you perceive to have more VALUE, and how do you go about determining it? But being able to use a qualitative analysis is obviously very critical. What you want to continue asking yourself is. Fighter B? When you look at the numbers on a fight, you can get an idea of where the oddsmaker is coming from.
Work this out in a very simple manner. That means there is twice as much of a chance of the fighter losing as winning, in terms of the simple fraction. If so, you may want to consider a bet on Fighter A. If you think so, then a wager on Fighter B should be contemplated. I know there are people who look at a big price on a fighter and it looks appetizing on that basis alone.
Sure, anything can happen, and sometimes it has. But even though a price may represent a big payoff for winning bet, you do not want to waste your money. That does mean the dog has to be a better fighter, or even close. There have been many, many cases where the better fighter did not win. In almost all of those cases, there was something the winner had that he could use to his advantage, as long as the conditions were right. For example, if a fighter can punch with authority, and in your estimation, can do some damage, and at least can turn the tide in a fight if he gets through cleanly, you would want to consider a fighter like that.
If the favorite has a questionable chin, that consideration should become even more serious.
Also, not bothering with dead-eye may ne faster. Try to get a quick headshot on the guy at the back left, then kill the guy crouching behind the crate on your left, quick body shots are ok. If you are uncertain whether you made the time limit, press left on the D-pad, choose to abandon mission, and then restart checkpoint. I would have had to restart the mission vs the checkpoint. Your email address will not be published.
Shares 0. Comments If you mess up the 10 seconds part, you can kill yourself with dynamite to try to do it faster. Leave a Reply Cancel reply Your email address will not be published. You're going to need it. Also, make sure you have a repeater equipped. Once you reach the docks, Charles gets spooked by some men there.
You walk past them, but they call out for you. When you turn around, John quickly makes a plan, and he and Charles dive into cover. After you take them out, loot them. One of the men has a Mauser Pistol on them. Then, get in the wagon with Charles.
He'll drive. Don't worry about shooting anyone else. Charles will safely drive the wagon to the bridge, meeting up with Uncle. A cutscene will start, marking the end of the mission and the passing of time. Next up is Home Improvement for Beginners. Red Dead Redemption 2 Wiki Guide. Last Edited: 9 Nov pm. Was this guide helpful? YES NO. In This Wiki Guide. The game's vast and atmospheric world also provides the foundation for a brand new online multiplayer experience.
Franchises: Red Dead. Genres: Action, Adventure. Publishers: Rockstar Games.
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Which will you choose then? Let us see. Since you must choose, let us see which interests you least. You have two things to lose, the true and the good; and two things to stake, your reason and your will, your knowledge and your happiness; and your nature has two things to shun, error and misery.
Your reason is no more shocked in choosing one rather than the other, since you must of necessity choose. This is one point settled. But your happiness? Let us weigh the gain and the loss in wagering that God is. Let us estimate these two chances.
If you gain, you gain all; if you lose, you lose nothing. Wager, then, without hesitation that He is. Yes, I must wager; but I may perhaps wager too much. Since there is an equal risk of gain and of loss, if you had only to gain two lives, instead of one, you might still wager. But if there were three lives to gain, you would have to play since you are under the necessity of playing , and you would be imprudent, when you are forced to play, not to chance your life to gain three at a game where there is an equal risk of loss and gain.
But there is an eternity of life and happiness. And this being so, if there were an infinity of chances, of which one only would be for you, you would still be right in wagering one to win two, and you would act stupidly, being obliged to play, by refusing to stake one life against three at a game in which out of an infinity of chances there is one for you, if there were an infinity of an infinitely happy life to gain. But there is here an infinity of an infinitely happy life to gain, a chance of gain against a finite number of chances of loss, and what you stake is finite.
Pascal begins by painting a situation where both the existence and non-existence of God are impossible to prove by human reason. So, supposing that reason cannot determine the truth between the two options, one must "wager" by weighing the possible consequences. Pascal's assumption is that, when it comes to making the decision, no one can refuse to participate; withholding assent is impossible because we are already "embarked", effectively living out the choice.
We only have two things to stake, our "reason" and our "happiness". Pascal considers that if there is " equal risk of loss and gain" i. That being the case, then human reason can only decide the question according to possible resulting happiness of the decision, weighing the gain and loss in believing that God exists and likewise in believing that God does not exist.
He points out that if a wager were between the equal chance of gaining two lifetimes of happiness and gaining nothing, then a person would be a fool to bet on the latter. The same would go if it were three lifetimes of happiness versus nothing.
He then argues that it is simply unconscionable by comparison to betting against an eternal life of happiness for the possibility of gaining nothing. The wise decision is to wager that God exists, since "If you gain, you gain all; if you lose, you lose nothing", meaning one can gain eternal life if God exists, but if not, one will be no worse off in death than if one had not believed.
On the other hand, if you bet against God, win or lose, you either gain nothing or lose everything. You are either unavoidably annihilated in which case, nothing matters one way or the other or miss the opportunity of eternal happiness.
In note , speaking about those who live apathetically betting against God, he sums up by remarking, "It is to the glory of religion to have for enemies men so unreasonable Pascal addressed the difficulty that ' reason ' and ' rationality ' pose to genuine belief by proposing that "acting as if [one] believed" could "cure [one] of unbelief":. But at least learn your inability to believe, since reason brings you to this, and yet you cannot believe.
Endeavour then to convince yourself, not by increase of proofs of God, but by the abatement of your passions. You would like to attain faith, and do not know the way; you would like to cure yourself of unbelief and ask the remedy for it. Learn of those who have been bound like you, and who now stake all their possessions.
These are people who know the way which you would follow, and who are cured of an ill of which you would be cured. Follow the way by which they began; by acting as if they believed, taking the holy water, having masses said, etc. Even this will naturally make you believe, and deaden your acuteness.
The possibilities defined by Pascal's wager can be thought of as a decision under uncertainty with the values of the following decision matrix. Any matrix of the following type where f 1 , f 2 , and f 3 are all negative or finite positive numbers results in B as being the only rational decision.
Pascal's intent was not to provide an argument to convince atheists to believe, but a to show the fallacy of attempting to use logical arguments to prove or disprove God, and b to persuade atheists to sin less, as an aid to attaining faith "it is this which will lessen the passions, which are your stumbling-blocks". As Laurent Thirouin writes: note that the numbering of the items in the Pensees is not standardized; Thirouin's is this article's The celebrity of fragment has been established at the price of a mutilation.
By titling this text "the wager", readers have been fixated only on one part of Pascal's reasoning. It doesn't conclude with a QED at the end of the mathematical part. The unbeliever who had provoked this long analysis to counter his previous objection "Maybe I bet too much" is still not ready to join the apologist on the side of faith.
He put forward two new objections, undermining the foundations of the wager: the impossibility to know, and the obligation of playing. To be put at the beginning of Pascal's planned book, the wager was meant to show that logical reasoning cannot support faith or lack thereof,.
We have to accept reality and accept the reaction of the libertine when he rejects arguments he is unable to counter. The conclusion is evident: if men believe or refuse to believe, it is not how some believers sometimes say and most unbelievers claim, because their own reason justifies the position they have adopted. Belief in God doesn't depend upon rational evidence, no matter which position. Pascal's intended book was precisely to find other ways to establish the value of faith, an apology for the Christian faith.
Criticism of Pascal's wager began in his own day, and came from both atheists, who questioned the "benefits" of a deity whose "realm" is beyond reason, and the religiously orthodox, who primarily took issue with the wager's deistic and agnostic language. It is criticized for not proving God's existence, the encouragement of false belief, and the problem of which religion and which God should be worshipped.
Voltaire another prominent French writer of the Enlightenment , a generation after Pascal, rejected the idea that the wager was "proof of God" as "indecent and childish", adding, "the interest I have to believe a thing is no proof that such a thing exists".
Voltaire's critique concerns not the nature of the Pascalian wager as proof of God's existence, but the contention that the very belief Pascal tried to promote is not convincing. Voltaire hints at the fact that Pascal, as a Jansenist , believed that only a small, and already predestined, portion of humanity would eventually be saved by God.
Voltaire explained that no matter how far someone is tempted with rewards to believe in Christian salvation, the result will be at best a faint belief. Since there have been many religions throughout history, and therefore many conceptions of God or gods , some assert that all of them need to be factored into the wager, in an argumentation known as the argument from inconsistent revelations. This, its proponents argue, would lead to a high probability of believing in "the wrong god", which, they claim, eliminates the mathematical advantage Pascal claimed with his wager.
Mackie notes that "the church within which alone salvation is to be found is not necessarily the Church of Rome, but perhaps that of the Anabaptists or the Mormons or the Muslim Sunnis or the worshipers of Kali or of Odin. Roman Catholics. Another version of this objection argues that for every religion that promulgates rules, there exists another religion that has rules of the opposite kind, e. If a certain action leads one closer to salvation in the former religion, it leads one further away from it in the latter.
Therefore, the expected value of following a certain religion could be negative. Or, one could also argue that there are an infinite number of mutually exclusive religions which is a subset of the set of all possible religions , and that the probability of any one of them being true is zero; therefore, the expected value of following a certain religion is zero. Pascal says that the skepticism of unbelievers who rest content with the many-religions objection has seduced them into a fatal "repose".
If they were really bent on knowing the truth, they would be persuaded to examine "in detail" whether Christianity is like any other religion, but they just cannot be bothered. As Pascal scholars observe, Pascal regarded the many-religions objection as a rhetorical ploy, a "trap"  that he had no intention of falling into. If, however, any who raised it were sincere, they would want to examine the matter "in detail". In that case, they could get some pointers by turning to his chapter on "other religions".
David Wetsel notes that Pascal's treatment of the pagan religions is brisk: "As far as Pascal is concerned, the demise of the pagan religions of antiquity speaks for itself. Those pagan religions which still exist in the New World, in India , and in Africa are not even worth a second glance. They are obviously the work of superstition and ignorance and have nothing in them which might interest 'les gens habiles' 'clever men'  ".
Nevertheless, Pascal concludes that the religion founded by Mohammed can on several counts be shown to be devoid of divine authority, and that therefore, as a path to the knowledge of God, it is as much a dead end as paganism. The many-religions objection is taken more seriously by some later apologists of the wager, who argue that of the rival options only those awarding infinite happiness affect the wager's dominance.
In the opinion of these apologists "finite, semi-blissful promises such as Kali's or Odin's" therefore drop out of consideration. Ecumenical interpretations of the wager  argues that it could even be suggested that believing in a generic God, or a god by the wrong name, is acceptable so long as that conception of God has similar essential characteristics of the conception of God considered in Pascal's wager perhaps the God of Aristotle. Proponents of this line of reasoning suggest that either all of the conceptions of God or gods throughout history truly boil down to just a small set of "genuine options", or that if Pascal's wager can simply bring a person to believe in "generic theism", it has done its job.
Pascal argues implicitly for the uniqueness of Christianity in the wager itself, writing: "If there is a God, He is infinitely incomprehensible Who then can blame the Christians for not being able to give reasons for their beliefs, professing as they do a religion which they cannot explain by reason? Some critics argue that Pascal's wager, for those who cannot believe, suggests feigning belief to gain eternal reward.
This would be dishonest and immoral. In addition, it is absurd to think that God, being just and omniscient, would not see through this deceptive strategy on the part of the "believer", thus nullifying the benefits of the wager.
Since these criticisms are concerned not with the validity of the wager itself, but with its possible aftermath—namely that a person who has been convinced of the overwhelming odds in favor of belief might still find himself unable to sincerely believe—they are tangential to the thrust of the wager.
What such critics are objecting to is Pascal's subsequent advice to an unbeliever who, having concluded that the only rational way to wager is in favor of God's existence, points out, reasonably enough, that this by no means makes him a believer. This hypothetical unbeliever complains, "I am so made that I cannot believe.
What would you have me do? Explicitly addressing the question of inability to believe, Pascal argues that if the wager is valid, the inability to believe is irrational, and therefore must be caused by feelings: "your inability to believe, because reason compels you to [believe] and yet you cannot, [comes] from your passions.
What have you to lose? Some other critics [ who? An uncontroversial doctrine in both Roman Catholic and Protestant theology is that mere belief in God is insufficient to attain salvation, the standard cite being James : "Thou believest that there is one God; thou doest well: the devils also believe, and tremble. Pascal and sister , a nun, were among the leaders of Roman Catholicism's Jansenist school of thought whose doctrine of salvation was close to Protestantism in emphasizing faith over works.
Both Jansenists and Protestants followed St. Augustine in this emphasis Martin Luther belonged to the Augustinian Order of monks. Augustine wrote. So our faith has to be distinguished from the faith of the demons. Our faith, you see, purifies the heart, their faith makes them guilty. They act wickedly, and so they say to the Lord, "What have you to do with us?
Peter says this and he is praised for it; 14 the demon says it, and is condemned. Why's that, if not because the words may be the same, but the heart is very different? So let us distinguish our faith, and see that believing is not enough. That's not the sort of faith that purifies the heart. Thus, Pascal's position was that "saving" belief in God required more than logical assent, so accepting the wager could only be a first step.
Since at least , some scholars have analogized Pascal's wager to decisions about catastrophic climate change. Pascal, it may be recalled, argued that if there were only a tiny probability that God truly existed, it made sense to behave as if He did because the rewards could be infinite whereas the lack of belief risked eternal misery.
From Wikipedia, the free encyclopedia. Redirected from Pascal's Wager. Argument that posits that humans bet with their lives that God either exists or does not. Religious concepts. Ethical egoism Euthyphro dilemma Logical positivism Religious language Verificationism eschatological Problem of evil Theodicy Augustinian Irenaean Best of all possible worlds Inconsistent triad Natural evil.
Theories of religion. Philosophers of religion. Soon afterwards, John sees Charles talking to an organiser of the match. Charles is shocked at seeing John, telling him that he thought he was dead. Before the two can say much more to each other, Charles is called over by a bookie to bet, and Charles bets on himself.
Shortly thereafter, Charles is called over to begin the fight, while the bookie offers John a chance to bet on either Charles, or his opponent. Once this is done, the referee introduces the two fighters: "Simon of Wales" and Charles, before explaining the rules. The fight then commences, in which Charles quickly gets the upper hand. The player can choose to cheer on Charles or boo, though, no matter which one is done, Charles manages to win the fight.
Immediately afterwards, Charles quickly gets dressed and leaves the area, quickly receiving his money from the bookie as will John, if the player betted for Charles on his way out. As they walk through the streets, John and Charles talk about Arthur , before John tells him that Micah had betrayed the gang, and Charles tells John that Leopold Strauss was arrested by Pinkertons and tortured for information about the gang, eventually dying in custody.
When they reach the docks, Charles gets his bag, but they are confronted by four of Guido Martelli 's men who are looking for revenge on Charles after he promised to throw the fight, but instead won it and took the betting money. As they are threatened, John and Charles dive behind cover and quickly dispatch the men, before absconding with a wagon, which Charles drives. John and Charles eventually make it out of the city without being caught, and get greeted by Uncle. With that, the three head back to Beecher's Hope.