The kinds of questions that have led analytic philosophers to work in all the specialised areas that they work in go back to the same sort of questions that Plato, Aristotle and other great philosophers of the past were working on. But I think that what people have to realise is that if you ask an exciting question, and then you make a serious effort to find out what the answer to it is, you just can’t expect that every step (...) on the way will be equally exciting. (shrink)

The kinds of questions that have led analytic philosophers to work in all the specialised areas that they work in go back to the same sort of questions that Plato, Aristotle and other great philosophers of the past were working on. But I think that what people have to realise is that if you ask an exciting question, and then you make a serious effort to find out what the answer to it is, you just can’t expect that every step (...) on the way will be equally exciting. (shrink)

The principal aim of Wetsel's study is to identify the potential interlocutor for whom Pascal intended his Pensées. Wetsel begins by stating his belief that, despite the fragmentary state of the Pensées, Pascal had clearly intended to revise and organize his thoughts into a "finished apology of the Christian religion". Those unfamiliar with the current state of Pascalian studies in North America will be surprised to learn how controversial is such a thesis. In this Derridian era, with its endless fascination (...) with discontinuity and fragmentation, a practically subatomic reading of the Pensées has become de rigueur. Wetsel's book is an unabashed return to the historicocritical tradition. Chapter 1 exposes the principal anti-Christian theses current in midseventeenth-century Paris, centering on the works of philosophes libertins such as La Mothe le Vayer and Gabriel Naud. More radical atheistic works, such as those of Cyrano de Bergerac, are also discussed at length. Wetsel attempts to demonstrate that Pascal is not addressing these libertins érudits, whose arguments against Christianity leave hardly any trace in the Pensées. The chapter concludes with a discussion of the "skeptical religion" popular in seventeenth-century France. Wetsel maintains that this deism with neo-Pelagian elements, essentially the religion of the honnête homme, is the disbelief of those whom Pascal wishes to convert. The following chapter deals with the most important of the unorthodox versions of the Genesis story advanced during the Classical period in France, the works of Isaac de la Peyrère. Wetsel does not propose that Pascal, though familiar with the Pre-Adamite theory of La Peyrère, intended a specific refutation of this author. Rather he believes that a general examination of seventeenth-century heterodoxy provides the fundamental historical context essential for understanding Pascal's defense of orthodoxy. (shrink)