"I know of no religious writer more pertinent to our time."—T. S. Eliot, Introduction to Pensees Intended to prove that religion is not contrary to reason, Pascal's Pensees rank among the liveliest and most eloquent defenses of Christianity. Motivated by the seventeenth-century view of the supremacy of human reason, Pascal (1623–1662) had intended to write an ambitious apologia for Christianity in which he argued the inability of reason to address metaphysical problems. His untimely death prevented the work's completion, but the (...) fragments published posthumously in 1670 as Pensees remain a vital part of religious and philosophical literature. W. F. Trotter translation. Introduction by T. S. Eliot. (shrink)
For much of his life Pascal (1623-62) worked on a magnum opus which was never published in its intended form. Instead, he left a mass of fragments, some of them meant as notes for the Apologie. These were to become known as the Pensées, and they occupy a crucial place in Western philosophy and religious writing. Pascal's general intention was to confound scepticism about metaphysical questions. Some of the Pensées are fully developed literary reflections on the human condition,, some contradict (...) others, and some remain jottings whose meaning will never be clear. The most important are among the most powerful aphorisms about human experience and behaviour ever written in any language. This translation is the only one based on the Pensées as Pascal left them. It includes the principal dossiers classified by Pascal, as well as the essential portion of the important Writings on Grace. A detailed thematic index gives access to Pascal's areas of concern, while the selection of texts and the introduction help to show why Pascal changed the plan of his projected work before abandoning the book he might have written. (shrink)
First published in 1947, as part of the Cambridge Plain Texts series, this volume contains the full text of Pascal's Entretien avec M. de Saci sur Épictète et Montaigne in the original French. A short editorial introduction in English is also included. This book will be of value to anyone with an interest in Pascal and his thought.
Do you believe it to be impossible that God is infinite, without parts?-Yes. I wish therefore to show you an infinite and indivisible thing. It is a point moving everywhere with an infinite velocity; for it is one in all places, and is all totality in every place. Let this effect of nature, which previously seemed to you impossible, make you know that there may be others of which you are still ignorant. Do not draw this conclusion from your experiment, (...) that there remains nothing for you to know; but rather that there remains an infinity for you to know. (shrink)
Intended to convert religiously indifferent readers to Christianity, Pascal’s Pensees were published posthumously, to wide and ongoing acclaim. This selection of highlights focuses on their secular aspects and the author’s sensitive examination of human psychology as well as his popular epigrams. Written between 1656 and 1657 in support of the Jansenist movement, Provincial Letters captivated a large audience—including many of the cause’s opponents—with their satirical wit, righteous indignation, and effervescent style. This is the only dual-language edition available of these frequently (...) studied works. Introduction, notes. (shrink)
Pascal was a scientist and man of the world who came to be a passionately devout Christian. The fragments of his great defense of Christianity, left unfinished at his death in 1662, survive in the form of the Pensees. This series of brief, dramatic notes on his religious convictions are here translated into English. These thoughts expose Pascal's vision of the world and display powerful reasoning and a profound faith.
Included in this volume are fourteen of the fragments intended for Pascal's Jansenist-inspired defense of the Christian religion. Using the Chevalier edition, these are grouped to present a logical development of three themes, "The State of Man in Ignorance of God," "The Wager," and "The Christian Life." This translation closely follows the French text and does not conceal the fragmentary style of the original. Translated and edited by Arthur H. Beattie, this volume also contains an introduction, a list of principal (...) dates in the life of Pascal, and a bibliography. (shrink)
For much of his life Pascal worked on a magnum opus which was never published in its intended form. Instead, he left a mass of fragments, some of them meant as notes for the Apologie. These were to become known as the Penses, and they occupy a crucial place in Western philosophy and religious writing. This translation is the only one based on the Penses as Pascal left them. It includes the principal dossiers classified by Pascal, as well as the (...) essential portion of the important Writings on Grace. (shrink)
Paraconsistent logic is the study of logics in which there are some theories embodying contradictions but which are not trivial, in particular in a paraconsistent logic, the ex contradictione sequitur quod libet, which can be formalized as Cn(T, a,¬a)=F is not valid. Since nearly half a century various systems of paraconsistent logic have been proposed and studied. This field of research is classified under a special section (B53) in the Mathematical Reviews and watching this section, it is possible to see (...) that the number of papers devoted to paraconsistent logic is each time greater and has recently increased due in particular to its applications to computer sciences (see e.g. Blair and Subrahmanian. (shrink)
Included in this volume are fourteen of the fragments intended for Pascal's Jansenist-inspired defense of the Christian religion. Using the Chevalier edition, these are grouped to present a logical development of three themes, "The State of Man in Ignorance of God," "The Wager," and "The Christian Life." This translation closely follows the French text (cross-referenced with the paragraph numbers of the Brunschvicg edition) and does not conceal the fragmentary style of the original. Translated and edited by Arthur H. Beattie, this (...) volume also contains an introduction, a list of principal dates in the life of Pascal, and a bibliography. (shrink)
1. The difference between the mathematical and the intuitive mind.- In the one, the principles are palpable, but removed from ordinary use; so that for want of habit it is difficult to turn one's mind in that direction: but if one turns it thither ever so little, one sees the principles fully, and one must have a quite inaccurate mind who reasons wrongly from principles so plain that it is almost impossible they should escape notice. But in the intuitive mind (...) the principles are found in common use and are before the eyes of everybody. One has only to look, and no effort is necessary; it is only a question of good eyesight, but it must be good, for the principles are so subtle and so numerous that it is almost impossible but that some escape notice. Now the omission of one principle leads to error; thus one must have very clear sight to see all the principles and, in the next place, an accurate mind not to draw false deductions from known principles. All mathematicians would then be intuitive if they had clear sight, for they do not reason incorrectly from principles known to them; and intuitive minds would be mathematical if they could turn their eyes to the principles of mathematics to which they are unused. The reason, therefore, that some intuitive minds are not mathematical is that they cannot at all turn their attention to the principles of mathematics. But the reason that mathematicians are not intuitive is that they do not see what is before them, and that, accustomed to the exact and plain principles of mathematics, and not reasoning till they have well inspected and arranged their principles, they are lost in matters of intuition where the principles do not allow of such arrangement. They are scarcely seen; they are felt rather than seen; there is the greatest difficulty in making them felt by those who do not of themselves perceive them. These principles are so fine and so numerous that a very delicate and very clear sense is needed to perceive them, and to judge rightly and justly when they are perceived, without for the most part being able to demonstrate them in order as in mathematics, because the principles are not known to us in the same way, and because it would be an endless matter to undertake it. (shrink)
PREFACE When in the year 1940 I ventured a small volume under the title The Secret of Pascal, I honestly did not expect to write further on the topic. But circumstances ordered otherwise. The needs of Cambridge students and the difficulty, ...
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