 But can one choose to believe for purely instrumental reasons? A second worry is that Pascal’s argument seems to presuppose a problematic version of doxastic voluntarism, the view that believing is subject to the will. Believing in God, unlike raising one’s arm, it might be objected, is not open to direct voluntary control. However, Pascal anticipates this objection, arguing that a would-be believer should begin by imitating the motions of a believer. By, for instance, attending Mass and taking holy water, a would-be believer may succeed in cultivating genuine belief. This argument suggests that Pascal is committed to the less controversial thesis of indirect doxastic voluntarism – the view that a person can indirectly control his or her beliefs by directly controlling his or her epistemic situation. Still, the prospect of voluntarily inducing belief for purely non-epistemic reasons has struck many commentators as manipulative and self-deceptive.