Pascal, Pensées, S 791–813

Index for this series

The text of our final reading of Pascal’s Pensées is below in black. The fragments are Sellier 791–813, labelled below by the enumerations of

Sellier–Le Guern–Lafuma–Brunschwicg.

The last fragment, discovered in 1952, is thus not in Lafuma or Brunschvicg. The rest are Lafuma 956–67, 969, 971–2, 983, 985–91, 993.

Connections

This section is based on an email that I sent to the discussion group. For our final discussion, one participant has proposed looking back also at fragments in our third reading:

  • S 230 / L 199 / B 72: “The Disproportion of Man”

  • S 231 / L 200 / B 347: “Man is but a reed, the most feeble thing in nature; but he is a thinking reed …”

These are a reason why I wanted to join this group in the first place. I propose to include the continuation,

  • S 232 / L 200 / B 347 “All our dignity consists then in thought. That’s how we must elevate ourselves, and not by space and time, which we could never fill. Let us then try to think well: this is the principle of morality.”

Other suggestions may be forthcoming; meanwhile, I propose also to look at some fragments in the last (in the sense of previous) and last (in the sense of final) reading, and in Matthew and the Quran, that may illuminate, or be illuminated by, S 230–2.

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Pascal, Pensées, S 755–790

Index for this series

The reading is Sellier 755–90. These are labelled below by the enumerations of

Sellier–Le Guern–Lafuma–Brunschwicg.

Apparently S 772–85 were in a manuscript that was discovered, or were discovered to be in a manuscript, by Jean Mesnard in 1962. Those fragments then are not in Lafuma’s edition, much less Brunschwicg’s, except S 781–2, which were already known from another manuscript. These and the rest of the reading are Lafuma 926–35, 937–48, 950–1, 974, 977, 980–2, 984, and 992. One of the fragments, S 786 / L 977 / B 320, is not on the site of Descotes and Proust.

A page at the site that might have more information on the later manuscripts is currently en chantier. Looking elsewhere, I found a review (Girdlestone, C. M. Blackfriars, vol. 34, no. 395, 1953, pp. 100–102. JSTOR. Accessed 30 May 2021) of the translation by G. S. Fraser of Pascal: His Life and Works by Jean Mesnard. The book would seem to correct the picture of Pascal passed along by Eric Temple Bell, as in a quotation I made in connection with 142–110–282 in the second reading. According to the reviewer, Mesnard

rectifies many a misconception still current about its hero, the image of whom is still often based on that first outlined by Voltaire who had, let it be remembered, only the adulterated Port-Royal edition to judge him by. Pascal was not a ‘madman’, not even ‘of genius’. Even after his mystical experience of November 23, 1654, he never became the ‘fierce solitary of Port-Royal’ of which so many biographers speak. He did not abandon the world but sought to conquer it. He never ‘discovered’ for himself, as a child of twelve, the first thirty-two theorems of Euclid and his sister never claimed he did; what she says is that ‘he was surprised by his father when he was seeking to demonstrate the thirty-second theorem’ itself. Divided as he was between scientific and mathematical research and the pursuit of that unum necessarium which Baudin calls his soteriologial pragmatism, he would swing from one to the other, but he did not give up his scientific studies till 1659, a couple of years before his death, and he did so not under the influence of frigid asceticism but of ill-health, which made sustained thought impossible. In this light, the tendentious lamentations of Sully-Prudhomme or Paul Valéry, weeping over the loss to science caused by his devotion to religion, sound rather ludicrous.

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To Be Civilized

A fellow mathematician called Robert Craigen told me in a tweet last October (2020),

I’m quite comfortable with the definition and usage of the term [“civilization”] in the work of Niall Ferguson.

Ferguson’s work then is going to be my concern here. I had asked Craigen in July,

Have you got a theory of civilization, to explain what is being destroyed? I admire (and have blogged about) Collingwood’s theory, worked out in The New Leviathan (1942) in response to the Nazis.

This was in response to his saying,

If you listen closely to those pushing all these things, destruction of civilized society is an explicitly articulated goal.

He was talking about a thread of tweets by Peter Boghossian. I am not going to talk about those tweets as such, but here they are for the record:

How to destroy civilization in 10 easy steps:

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Pascal, Pensées, S 739–754

Index for this series

The remaining three readings are of fragments “not registered by Copy B” (Ariew).

The present reading is Sellier 739–54, of which all but 741 correspond to Lafuma 913–25, 936, 975–6, and 978–9. Each of these but one (namely Mémorial, S 742, L 913) n’est pas encore analysé at the Descotes–Proust site.

Major fragments:

  • Mémorial (742–711–913–[0])

  • Texte Amour propre (743–758–978–100)

  • The Mystery of Jesus: 749–717–919–553, 751–(717)–(919)–(553), (751)–(717)–(919)–791

Themes

  • Contrariety of inside and outside, now in (751)–727–936–698 and S 753, but seen also in the ninth reading, 499–514–923–905.

  • The Jesuits against the Jansenists: 744–712–914–882, 745–713–915–902 bis, 746–714–916–920, 750–718–920–957. Thus the importance of speaking the truth as one sees it. This was seen also in:

    • Third reading, 184–151–211: If we refuse to act as if alone, we witness our greater esteem for the esteem of others than for the truth.

    • Ninth reading, 492–505–592–750, and the last reading: The Jews are the best witnesses for not having all converted; thus one needs to be free to convert or not.

    • Eleventh reading, (672)–(457)–505–(260). Believe according to your own lights. The punishment for those who sin is error (thus perhaps error is its own punishment).

Summary of each fragment

Pascal, Pensées, S 720–738

Index for this series

The reading is Sellier 720–738, which is Lafuma 485–503:

Labels are Sellier–La Guern–Lafuma–Brunschvicg.

Summary

A difficult reading for its quotations, paraphrases, and unexplained citations from the Hebrew Bible; but also, in another sense, for its attempt to explain (even in Pascal’s own words) what’s wrong with the Jews.

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Judaism for Pascal

This blog’s occupation with Pascal may continue four more weeks. Four readings of the Pensées remain to be posted here, with my annotations.

The present post will take up a question raised by the latest reading so far, which is the thirteenth.

In the twelfth reading, to somebody looking for faith, Pascal recommended acting as if he already had it. For the person of today, faced with various options, at least in a liberal society, the question remains (which was asked in our seminar) of which faith to follow. Could the person of Pascal’s day, whether gentile or Jew by breeding, have sensibly considered the option of Judaism as a faith, according to Pascal?

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Pascal, Pensées, S 688–719

Index for this series

The reading is Sellier 688–719, which is Lafuma 436–484, or

Labels are Sellier–La Guern–Lafuma–Brunschvicg. There is an extra fragment, 698–425 bis–973–919.

Points of Note

Jews revere a holy book that tells them how bad they are and will always be, Pascal observes admiringly in 692–422–452–631. In 688–407–436–628 he criticizes the Iliad for being fiction intended for diversion; but I think it is the Greek holy book, even while showing that

  • the Greeks are fools for trusting in the gods they do;
  • the best human beings may be foreigners.

Christianity is nearly as far from deism as from atheism, according to Pascal in (690)–419–449–556. You may be led to either extreme by the natural light of reason. Pascal will base no argument on this, he goes on to say; scripture doesn’t, he points out in 702–431–463–243. The proof of religion is only enough to justify the inclination of your heart, according to 700–429–461–584 and 717–447–482–289.

Les hommes sont tout ensemble indignes de Dieu et capables de Dieu, says Pascal in (690)–414–444–557: “men are both unworthy and capable of God,” as Trotter has it, or “men are all at once unworthy and capable of God,” for Ariew. Whether in French or English, such use of capable is obsolete, but is found, before Pascal, in Anglican theologian Richard Hooker:

Happiness … containeth in it … the highest degree of all our perfection. Of such perfection capable we are not in this life … Capable we are of God, both by understanding and will.

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Pascal, Pensées, S 680–687

Index for this series

The reading is Sellier 680–7, which is Lafuma 418–35, or

Labels are

Sellier–La Guern–Lafuma–Brunschvicg.

Summary

We have here le discours de la machine, promised in the first reading, Ordre, first in S 39, L 5, B 247:

Une lettre d’exhortation à un ami pour le porter à chercher. ¶ Et il répondra : Mais à quoi me servira de chercher ? Rien ne paraît. ¶ Et lui répondre : Ne désespérez pas. ¶ Et il répondrait qu’il serait heureux de trouver quelque lumière, mais que selon cette religion même, quand il croirait ainsi, cela ne lui servirait de rien et qu’ainsi il aime autant ne point chercher. ¶ Et à cela lui répondre : La machine.

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Pascal, Pensées, S 651–679

Index for this series

Simon Stevin, “La Spartostatique”
Les Œuvres Mathematiques (1634)
See S 667 below

The reading is Sellier 651–79, which is Lafuma 432, 504–14, and 799–829, thus:

Labels are

Sellier–La Guern–Lafuma–Brunschvicg.

Themes

Persuasion

How does one come to believe or understand?

655–664–808–245

Il y a trois moyens de croire :

  1. la raison,
  2. la coutume,
  3. l’inspiration la révélation.

La religion chrétienne, qui seule a la raison, n’admet point pour ses vrais enfants ceux qui croient sans inspiration

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Pascal, Pensées, S 612–650

Index for this series

624–634–754–501

Fragment non autographe
écrit probablement par un enfant
ou une personne qui vient d’apprendre à écrire

The reading is Sellier 612–50, which is Lafuma 730–98, or

  • Pensées diverses IV (SÉRIE XXVI): 23 fragments

  • Pensées diverses V (SÉRIE XXVII): 7 fragments

  • Pensées diverses VI (SÉRIE XXVIII): 5 fragments

Labels are

Sellier–La Guern–Lafuma–Brunschvicg.

Summary

IV.1 (612)

In John, contradictions

  • Scripture itself (Psalm 82) has God calling men gods

  • Jesus says,

    • Lazarus

      • will not die
      • is sleeping
      • is dead
    • Lazarus, come forth

IV.2 (613)

Ces gens manquent de cœur / On n’en ferait pas son ami / Poète et non honnête homme

IV.3 (614)

La source de toutes les hérésies est l’exclusion de quelques‑unes de ces vérités

  1. Jesus Christ is god and man
  2. The sacramental bread is his body and symbol (figure)
  3. Indulgences (not spelled out)

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