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Blaise Pascal

Blaise Pascal

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French philosopher and scientist Print

Blaise Pascal, born June 19, 1623, Clermont-Ferrand, France—died August 19, 1662, Paris, French mathematician, physicist, religious philosopher, and master of prose. He laid the foundation for the modern theory of probabilities, formulated what came to be known as Pascal’s principle of pressure, and propagated a religious doctrine that taught the experience of God through the heart rather than through reason. The establishment of his principle of intuitionism had an impact on such later philosophers as Jean-Jacques Rousseau and Henri Bergson and also on the Existentialists.

Pascal’s life to the Port-Royal years
Pascal’s father, Étienne Pascal, was presiding judge of the tax court at Clermont-Ferrand. His mother died in 1626, and in 1631 the family moved to Paris. Étienne, who was respected as a mathematician, devoted himself henceforth to the education of his children. While his sister Jacqueline born in 1625 figured as an infant prodigy in literary circles, Blaise proved himself no less precocious in mathematics. In 1640 he wrote an essay on conic sections, Essay pour les conquers, based on his study of the now classical work of Girard Desargues on synthetic projective geometry. The young man’s work, which was highly successful in the world of mathematics, aroused the envy of no less a personage than the great French Rationalist and mathematician René Descartes.
Between 1642 and 1644, Pascal conceived and constructed a calculating device, the Pascaline, to help his father—who in 1639 had been appointed intendant (local administrator) at Rouen—in his tax computations. The machine was regarded by Pascal’s contemporaries as his main claim to fame, and with reason, for in a sense it was the first digital calculator since it operated by counting integers. The significance of this contribution explains the youthful pride that appears in his dedication of the machine to the chancellor of France, Pierre Segue, in 1644.
Until 1646 the Pascal family held strictly Roman Catholic principles, though they often substituted lhonnêtete polite respectability for inward religion. An illness of his father, however, brought Blaise into contact with a more profound expression of religion, for he met two disciples of the Abbé de Saint-Cyrano, who, as director of the convent of Port-Royal, had brought the austere moral and theological conceptions of Jansenism into the life and thought of the convent. Jansenism was a 17th-century form of Augustinianism in the Roman Catholic Church. It repudiated free will, accepted predestination, and taught that divine grace, rather than good works, was the key to salvation. The convent at Port-Royal had become the center for the dissemination of the doctrine. Pascal himself was the first to feel the necessity of entirely turning away from the world to God, and he won his family over to the spiritual life in 1646. His letters indicate that for several years he was his family’s spiritual adviser, but the conflict within himself—between the world and ascetic life—was not yet resolved. Absorbed again in his scientific interests, he tested the theories of Galileo and Evangelista Torricelli an Italian physicist who discovered the principle of the barometer. To do so, he reproduced and amplified experiments on atmospheric pressure by constructing mercury barometers and measuring air pressure, both in Paris and on the top of a mountain overlooking Clermont-Ferrand. These tests paved the way for further studies in hydrodynamics and hydrostatics. While experimenting, Pascal invented the syringe and created the hydraulic press, an instrument based upon the principle that became known as Pascal’s principle: pressure applied to a confined liquid is transmitted undiminished through the liquid in all directions regardless of the area to which the pressure is applied. His publications on the problem of the vacuum (1647–48) added to his reputation. When he fell ill from overwork, his doctors advised him to seek distractions; but what has been described as Pascal’s worldly period (1651–54) was, in fact, primarily a period of intense scientific work, during which he composed treatises on the equilibrium of liquid solutions, on the weight and density of air, and on the arithmetic triangle: Trait de l’équilibre des liqueurs et de la pesante de la masse de lair Eng. trans., The Physical Treatises of Pascal, 1937 and also his Trait du triangle arithmétique. In the last treatise, a fragment of the De Aleah Geometrize, he laid the foundations for the calculus of probabilities. By the end of 1653, however, he had begun to feel religious scruples; and the night of fire, an intense, perhaps mystical conversion that he experienced on November 23, 1654, he believed to be the beginning of a new life. He entered Port-Royal in January 1655, and though he never became one of the solitaires, he thereafter wrote only at their request and never again published in his own name. The two works for which he is chiefly known, Les Provincials and the Pansies, date from the years of his life spent at Port-Royal.

Les Provincials of Blaise Pascal
Written in defense of Antoine Arnold, ‘an opponent’ of the Jesuits and a defender of Jansenism who was on trial before the faculty of theology in Paris for his controversial religious works, Pascal’s 18 Letters eucrites par Louis de Montale à un provincial deal with divine grace and the ethical code of the Jesuits. They are better known as Les Provincials The Provincial Letters. They included a blow against the relaxed morality that the Jesuits were said to teach and that was the weak point in their controversy with Port-Royal; Pascal quotes freely Jesuit dialogues and discrediting quotations from their own works, sometimes in a spirit of derision, sometimes with indignation. In the two last letters, dealing with the question of grace, Pascal proposed a conciliatory position that was later to make it possible for Port-Royal to subscribe to the Peace of the Church, a temporary cessation of the conflict over Jansenism, in 1668.

The Provincials were an immediate success, and their popularity has remained undiminished. This they owe primarily to their form, in which for the first time bombast and tedious rhetoric are replaced by variety, brevity, tautness, and precision of style; as Nicolas Boileau, the founder of French literary criticism, recognized, they marked the beginning of modern French prose. Something of their popularity, moreover, in fashionable, Protestant, or skeptical circles, must be attributed to the violence of their attack on the Jesuits. In England they have been most widely read when Roman Catholicism has seemed a threat to the Church of England. Yet they have also helped Catholicism to rid itself of laxity; and, in 1678, Pope Innocent XI himself condemned half of the propositions that Pascal had denounced earlier. Thus, the Provincials played a decisive part in promoting a return to inner religion and helped to secure the eventual triumph of the ideas set forth in Antoine Arnold’s treatise De la frequented communion (1643), in which he protested against the idea that the profligate could atone for continued sin by frequent communion without repentance, a thesis that thereafter remained almost unchallengeable until the French church felt the repercussion of the revocation of the Edict of Nantes which had granted religious freedom to French Protestants in 1685. Whereas the Jesuits seemed to represent a Counter-Reformation predominantly concerned with orthodoxy and obedience to ecclesiastical authority, the Provincials advocated a more spiritual approach, emphasizing the soul’s union with the Mystical Body of Christ through charity.

Further, by rejecting any double standard of morality and the distinction between counsel and precept, Pascal aligned himself with those who believe the ideal of evangelical perfection to be inseparable from the Christian life. Although there was nothing original in these opinions, Pascal nevertheless stamped them with the passionate conviction “of a man in love” with the absolute, of a man who saw no salvation apart from a heartfelt desire for the truth, together with a love of God that works continually toward destroying all self-love. For Pascal, morality cannot be separated from spirituality. Moreover, his own spiritual development can be traced in the Provincials. The religious sense in them becomes progressively refined after the first letters, in which the tone of ridicule is smart rather than charitable.

Pansies

Pascal finally decided to write his work of Christian apologetics, Apologia de la religion Chrétien, as a consequence of his meditations on miracles and other proofs of Christianity. “The work remained unfinished” at his death. Between the summers of 1657 and 1658, he put together most of the notes and fragments that editors have published under the inappropriate title Pansies Thoughts. In the Apologia, Pascal shows the man without grace to be an incomprehensible mixture of greatness and abjectness, incapable of truth or of reaching the supreme good to which his nature nevertheless aspires. A religion that accounts for these contradictions, which he believed philosophy and worldliness fail to do, is for that very reason to be venerated and loved. The indifference of the skeptic, Pascal wrote, is to be overcome by means of the wager: if God does not exist, the skeptic loses nothing by believing in him; but if he does exist, the skeptic gains eternal life by believing in him. Pascal insists that men must be brought to God through Jesus Christ alone, because a creature could never know the infinite if Jesus had not descended to assume the proportions of man’s fallen state.

The second part of the work applies the Augustinian theory of allegorical interpretation to the biblical types figurative; reviews the rabbinical texts, the persistence of true religion, the work of Moses, and the proofs concerning Jesus Christ’s God-like role; and, finally, gives a picture of the primitive church and the fulfillment of the prophecies. The Apologia Pansies is a treatise on spirituality. Pascal was not interested in making converts if they were not going to be saints.

“Pascal’s apologetics, though it has stood the test of time”, is primarily addressed to individuals of his own acquaintance. To convert his libertine friends, he looked for arguments in their favorite authors: in Michel de Montaigne, in the Skeptic Pierre Charron, in the Epicurean Pierre Gassed, and in Thomas Hobbes, an English political philosopher. For Pascal, Skepticism was but a stage. Modernist theologians in particular have tried to make use of his main contention, that man is infinitely more than man, in isolation from his other contention, that man’s wretchedness is explicable only as the effect of a Fall, about which a man can learn what he needs to know from history. In so doing, they sacrifice the second part of the Apologia to the first, keeping the philosophy while losing the exegesis. For Pascal as for St. Paul, Jesus Christ is the second Adam, inconceivable without the first.

“Finally, too, Pascal expressly admitted that” his psychological analyses were not by themselves sufficient to exclude a philosophy of the absurd; to do so, it is necessary to have recourse to the convergence of these analyses with the lines of fact concerning revelation, this convergence being too extraordinary not to appear as the work of providence to an anguished seeker after truth qui cheche eon gémissant.

He was next “again involved in scientific work”. First, the Messieurs de Port-Royal themselves asked for his help in composing the Elements de geometries; and second, it was suggested that he should publish what he had discovered about cycloid curves, a subject on which the greatest mathematicians of the time had been working. Once more fame aroused in him feelings of self-esteem; but from February 1659, illness brought him back to his former frame of mind, and he composed the prayer for conversion that the English clergymen Charles and John Wesley, who founded the Methodist Church, were later to regard so highly. Scarcely capable of regular work, he henceforth gave himself over to helping the poor and to the ascetic “and devotional life”. He took part intermittently, however, in the disputes to which the Formulary—a document condemning five propositions of Jansenism that, at the demand of the church authorities, had to be signed before a person could receive the sacraments—gave rise. Finally a difference of opinion with the theologians of Port-Royal led him to withdraw from controversy, though he did not sever his relations with them.

Pascal died in 1662 after suffering terrible pain, probably from carcinomatous meningitis following a malignant ulcer of the stomach. He was assisted by a non-Jansenist parish priest.

Legacy of Blaise Pascal
“At once a physicist”, a mathematician, an eloquent publicist in the Provincials, and an inspired artist in the Apologia and in his private notes, Pascal was embarrassed by the very abundance of his talents. It has been suggested that it was his too concrete turn of mind that prevented his discovering the infinitesimal calculus; and in some of the Provincials the mysterious relations of human beings with God are treated “as if they were a geometrical problem”. But these considerations are far outweighed by the profit that he drew from the multiplicity of his gifts; his religious writings are rigorous because of his scientific training; and his love of the concrete emerges no less from the stream of quotations in the Provincials than from his determination to reject the vigorous method of attack that he had used so effectively in his Apologia.