 The emphasis on the “primacy of the practical” in James was clearly anticipated by earlier ethicists of belief. Blaise Pascal famously argues in the Pensées that wager-like reasoning should lead us to set the goal of believing in God; thus his focus tends to be less on the moral or epistemic and more on the prudential motives for belief (Pascal 1670, Hájek 2003, Jordan 2006; see also the entries on  Pascal,  Pascal's Wager, and  pragmatic arguments and belief in God).  For Immanuel Kant, by contrast, considerations that can justify belief (or faith) in the absence of sufficient theoretical evidence are typically (though not exclusively) moral. If, for instance, there is no sufficient evidence one way or the other for a certain proposition p (the proposition, say, that the human will is incompatibilistically free), and if one has set a moral end that requires one to take a stand on the truth of p, and if any evidence that one does have points in the direction of the truth of p, then one is permitted (and sometimes even required) to take p to be true. This ‘taking-to-be-true’ (German: ‘Fürwahrhalten’) is thereby justified on “moral” rather than “theoretical” grounds, and it counts as “belief” (Glaube) or “acceptance” (Annehmung) rather than “knowledge” (Wissen) (Kant 1781/1787, Chignell 2007).