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Home > Catholic Encyclopedia > P > Blaise Pascal


BLAISE PASCAL

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Born at Clermont-Ferrand, 19 June 1623; died in Paris, 19 August 1662. He was
the son of Etienne Pascal, advocate at the court of Aids of Clermont, and of
Antoinette Bégon. His father, a man of fortune, went with his children (1631) to
live in Paris. He taught his son grammar, Latin, Spanish, and mathematics, all
according to an original method. In his twelfth year Blaise composed a treatise
on the communication of sounds; at sixteen another treatise, on conic sections.
In 1639 he went to Rouen with his father, who had been appointed intendant of
Normandy, and, to assist his father in his calculations, he invented the
arithmetical machine. He repeated Torricelli's vacuum experiments and
demonstrated, against Père Noël, the weight of air (cf. Mathiew, "Revuede
Paris", 1906; Abel Lefranc "Revue Bleue", 1906; Strowski, "Pascal", Paris,
1908). He published works on the arithmetical triangle, on wagers and the theory
of probabilities, and on the roulette or cycloid.



Meanwhile, in 1646, he had been won over to Jansenism, and induced his family,
especially his sister Jacqueline, to follow in the same direction. In 1650,
after a sojourn in Auvergne, his family returned to Paris. On the advice of
physicians Pascal, who had always been ailing and who now suffered more than
ever, relaxed his labours and mingled in society, with such friends as the Duc
de Roannez, the Chevalier Mere, the poet Desbarreaux, the actor Milton. This was
what has been called the worldly period of his life, during which he must have
written the "Discours sur les passions de l'amour", inspired, it is said, by
Mlle de Roannez. But the world soon became distasteful to him, and he felt more
and more impelled to abandon it. During the night of 23 November 1654, his
doubts were settled by a sort of vision, the evidence of which is in a writing,
always subsequently carried in the lining of his coat, and called "Pascal's
talisman". After this he practiced the most severe asceticism, renounced
learning, and became the constant guest of Port Royal. In 1656 he undertook the
defense of Jansenism, and published the "Provinciales". This polemical work was
nearing completion when Pascal had the joy of seeing his friends, the Duc de
Roannez and the jurisconsult Domat, converted to Jansenism, as well as his niece
Marguerite Perier, who had been cured of a fistula of the eye by contact with a
relic of the Holy Thorn preserved at Port Royal. Thenceforth, although exhausted
by illness, Pascal gave himself more and more to God. He multiplied his
mortifications, wore a cincture of nails which he drove into his flesh at the
slightest thought of vanity, and to be more like Jesus crucified, he left his
own house and went to die in that of his brother-in-law. He wrote the "Mystère
de Jesus", a sublime memorial of his transports of faith and love, and he
laboured to collect the materials for a great apologetic work. He died at the
age of thirty-nine, after having received in an ecstasy of joy the Holy
Viaticum, for which he had several times asked, crying out as he half rose from
his couch: "May God never abandon me!"

Pascal left numerous scientific works, among which must be mentioned "Essai sur
les coniques" (1640); "Avis à ceux qui verront la machine arithmétique" (1645);
"Récit de la grande expérience de l'équilibre des liqueurs" (1648); "Traité du
triangle arithmétique" (1654). He shows himself a determined advocate of the
experimental method, in opposition to the mathematical and mechanical method of
Descartes. In his "Traité sur la vide", often reprinted with the "Pensées" under
the title "De l'autorité en matière de philosophie", Pascal clearly puts the
question regarding progress, which he answers, boldly yet prudently in "L'esprit
géometrique", where he luminously distinguishes between the geometrical and the
acute mind, and establishes the foundations of the art of persuasion. As to his
authorship of the "Discours sur les passions de l'amour", that essay at least
contains certain theories familiar to the author of the "Pensées" on the part
played by intuition in sentiment and æsthetic, and its style for the most part
resembles that of Pascal. The "Entretien avec M. de Saci sur Epictète et
Montaigne" gives the key to the "Pensées"; psychology serving as the foundation
and criterion of apologetics, various philosophies solving the problem only in
one aspect, and Christianity alone affording the complete solution.

But Pascal's two masterpieces are the "Provinciales" and the "Pensées". The
occasion of the "Provinciales" was an accident. The Duc of Liancourt, a friend
of Port Royal, having been refused absolution by the curé of Saint Sulpice,
Antoine* Arnauld wrote two letters which were censured by the Sorbonne. He
wished to appeal to the public in a pamphlet which he submitted to his friends,
but they found it too heavy and theological. He then said to Pascal: "You, who
are young, must do something." The next day (23 Jan., 1656) Pascal brought the
first "Provinciale". The "Petites lettres" followed to the number of nineteen,
the last unfinished, from January, 1656, to March, 1657. Appearing under the
pseudonym of Louis de Montalte, they were published at Cologne in 1657 as Les
Provinciales, ou Lettres écrites par Louis de Montalte à un provincial de ses
amis et au RR. PP. Jesuites sur le sujet de la morale et de la politique de ces
pères". The first four treat the dogmatic question which forms the basis of
Jansenism on the agreement between grace and human liberty. Pascal answers it by
practically, if not theoretically, denying sufficient grace and liberty. The
seventeenth and eighteenth letters take up the same questions, but with
noteworthy qualifications. From the fourth to the sixteenth Pascal censures the
Jesuit moral code, or rather the casuistry, first, by depicting a naîf Jesuit
who, through silly vanity, reveals to him the pretended secrets of the Jesuit
policy, and then by direct invective against the Jesuits themselves. The most
famous are the fourth, on sins of ignorance, and the thirteenth, on homicide.



That Pascal intended this to be a useful work, his whole life bears witness, as
do his deathbed declarations. His good faith cannot seriously be doubted, but
some of his methods are more questionable. Without ever seriously altering his
citations from the casuists, as he has sometimes been wrongfully accused of
doing, he arranges them somewhat disingenously; he simplifies complicated
questions excessively, and, in setting forth the solutions of the casuists
sometimes lets his own bias interfere. But the gravest reproach against him is,
first, that he unjustly blamed the Society of Jesus, attacking it exclusively,
and attributing to it a desire to lower the Christian ideal and to soften down
the moral code in the interest of its policy; then that he discredited casuistry
itself by refusing to recognize its legitimacy or, in certain cases, its
necessity, so that not only the Jesuits, but religion itself suffered by this
strife, which contributed to hasten the condemnation of certain lax theories by
the Church. And, without wishing or even knowing it, Pascal furnished weapons on
the one hand to unbelievers and adversaries of the Church and on the other to
the partisans of independent morality. As to their literary form, the
"Provinciales" are, in point of time, the first prose masterpiece of the French
language, in their satirical humour and passionate eloquence.

The "Pensées" are an unfinished work. From his conversion to Jansenism Pascal
nourished the project of writing an apology for the Christian Religion which the
increasing number of libertines rendered so necessary at that time. He had
elaborated the plan, and at intervals during his illness he jotted down notes,
fragments, and meditations for his book. In 1670 Port Royal issued an incomplete
edition. Condorcet, on the advice of Voltaire, attempted, in 1776, to connect
Pascal with the Philosophie party by means of a garbled edition, which was
opposed by that of the Abbé Bossuet (1779). After a famous report of Cousin on
the manuscript of the "Pensées" (1842), Faugère published the first critical
edition (1844), followed since then by a host of others, the best of which is
undoubtedly that of Michaut (Basle, 1896), which reproduces the original
manuscript pure and simple. What Pascal's plan was, can never be determined,
despite the information furnished by Port Royal and by his sister. It is certain
that his method of apologetics must have been at once rigorous and original; no
doubt, he had made use of the traditional proofs — notably, the historical
argument from prophecies and miracles. But as against adversaries who did not
admit historical certainty, it was stroke of genius to produce a wholly
psychological argument and, by starting from the study of the human soul, to
arrive at God. Man is an "incomprehensible monster", says he, "at once sovereign
greatness and sovereign misery." Neither dogmatism nor pyrrhonism will solve the
enigma: the one explains the greatness of man, the other his misery; but neither
explains both. We must listen to God. Christianity alone, through the doctrine
of the Fall and that of the Incarnation, gives the key to the mystery.
Christianity, therefore, is truth. God being thus apprehended and felt by the
heart — which "has its reasons that the mind knows not of", and which, amid the
confusion of the other faculties, is never mistaken — it remains for us to go to
Him through the will, by making acts of faith even before we have faith.

Another curious argument of Pascal's is that which is known as the argument of
the wager. God exists or He does not exist, and we must of necessity lay odds
for or against Him.

 * If I wager for and God is — infinite gain;
 * If I wager for and God is not — no loss.
 * If I wager against and God is — infinite loss;
 * If I wager against and God is not — neither loss nor gain.

In the second case there is an hypothesis wherein I am exposed to the loss of
everything. Wisdom, therefore, counsels me to make the wager which insures my
winning all or, at worst losing nothing. Innumerable works were devoted to
Pascal in the second half of the nineteenth century. Poets, critics,
roman-writers, theologians, philosophers have drawn their inspiration from him
or made him the subject of discussion. As M. Bourget has said, he is not only
one of the princes of style, but he represents the religious soul in its most
tragic and terrified aspects. Moreover, the problems which he presents are
precisely those which confront us nowadays.




SOURCES

SAINT-BEUVE, Port-Royal, I, II, III (Paris, 1880); VINET, Etude sur Blaise
Pascal (Paris, 1848); SULLY-PRUDHOMME, La vraie religion selon Pascal (Paris,
1909); BRUNETIERE, Etudes critiques, ser. 1, 3, 4; Hist. et literature, II
(Paris, 1880-1903); MICHAUT, Les époques de la pensée de Pascal (Paris, 1897);
GIRAUD, Pascal; l'homme, l'oeuvre, l'influence (Paris, 1905); BOUTROUX in Coll.
des grands écrivains francais (Paris, 1900); STROWSKI, Pascal et son temps
(Paris, 1909); (especially important); TAYLOR, Pascal's Thoughts on Religion and
Philosophy (London, 1804); JANNESS, La philosophie et l'apologétique de P.
(Louvain, 1896).


ABOUT THIS PAGE

APA citation. Lataste, J. (1911). Blaise Pascal. In The Catholic Encyclopedia.
New York: Robert Appleton Company. http://www.newadvent.org/cathen/11511a.htm

MLA citation. Lataste, Joseph. "Blaise Pascal." The Catholic Encyclopedia. Vol.
11. New York: Robert Appleton Company, 1911.
<http://www.newadvent.org/cathen/11511a.htm>.

Transcription. This article was transcribed for New Advent by Rev. Richard
Giroux.

Ecclesiastical approbation. Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

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