The True Religion According to Pascal

By Sully Prudhomme c.1905

Translation: Joseph Markenstein 2011

Preface This work recalls all the falderal of Pascal, we shall note a collection of collects on subjects very divers, with the surface morsels commerced and dispersed, one shall be introduced progressively, as in mezzanine to a plane whos disambiguation has a definitive being, the others [thoughts/Penses] assume emblems, the better part [vain royal] courts, but one could furnish many a page. The present thesis is an ordained logic of thoughts and does not concern only this but also that the subject is religious. The reader may not tell the difference between a new edition and a more classic one. It isnt to prove the proof of all the relative fragments in religion, cause in his being whom, visualizes the same object, neither different in permanent reduction or seduction, to our point of view, takes double action. He doesnt explore anymore the rare Thoughts for the sense is demurely obscured or solely doubted by the interpretations of the more sagacious. In the end, his Penses in utility may not be entirely cited [here], because, for constitution of our chapters in the order we will, shall we have sometimes been quick on the draw, a similar idea of the enumerator among the numerous distinct documents doesnt reveal every expression of the same material and expand the same with these partial imprints makes of the different sources a sort of marketeering. We believe it impossible for an editor of Penses to be disposed of the rigorous logic where they offer a sweet homogeneity, a development continuous and regulated, without paperdolling certain ones, without associating the defamed portions of pleasure, without abandoning them whom may not be paper-dolled for further achievement; hence this ascent is preparatory to them should the tenor and the form appear as though fixed. These least are most important for an equality of work; solely they contain and experiment within his integrity the definitive result of a meditation. We have not to then pretend naively about revitalizing using these erudite critiques for which we have consulted the wisest editions. We have no enterprise or size tenanted by being supplanted; in contrary, we devise them all.

When we have commenced this work (continuing after an interruption of some tens of years) the edition of Ernest Havet was the more complete and more accredited; we have borrowed him for all our citations (except for some ones furnished by those of August Molinier) 1. The others havent brought other essential changes in Thoughts by which we ourselves are served. We shall pop the more grand props of commentaries which accompany these diverse editions. Our etude has advanced since we have assessed the wisdom for the Critical texts for Penses of Pascal is disposed in the order of a textbook autographed by M.G. Michaud, professor for the university of Fribourg; this opening, preceded from a luminous introduction, weve furnished a precise control. It is in 1902 solely that A.) After every citation we make intonation between the tone of the parentheses and the pages of the grand edition of Ernest Havet, where he will be treated, without mentioning his name. When we cite a Thought taken from the edition of August Molinier (chez Alphonse Lemerre), we indicate his name. We are in communion with the editon of abb A. Guthlin, ancient vicar general and canonical of Orlans; it joins an essay on an apology of Pascal as more interesting for us should we not have read just any other critique of Penses by a Catholic Theologian. In light of orthodoxy, nothing could be more utilizable than consultation from his books (published in 18?? After his death), in which he would go on to site and verse his articles from the Revue of Two Worlds (Revue des Deux Mondes) on Pascal. The enumeration which we numerate sometimes from Penses [thoughts] for reproaching the phrases pulled like a stool from the pleasures of their being in a delicate operation. We are neither hidden from peril; Pascal himself we have sited : The words diverse range draw a divers sense, and senses diverse range draws different effects (Book II pg 177). To see, when we ourselves are permitted to reproach two phrases impugned to two distinct thoughts [Penses], we have always believed that these phrases were not altered in their separation from context, not anymore than by their mutual influence one to the other; we have here applied to putting into evidence their legitimate report and their privileged logic. In the choice of our citations, we impose on ourselves the regale.

Next: examining all the Thoughts touches the same object, and retains their preference which reflects with such force and clarity, those whom we are perused for necessary and sufficient placing in plain sight and sublime valor. We suppose there which the reader knows since the recount of Penses, those whom we have permitted sometimes (though very rarely) for reacting in general trait to Penses development; he would no doubt say is indispensable for integral citation. The recollection of the reader and a reverse of the page cited from the edition of Havet we are perused, in this case, controlling sufficiently the fidelity of our interpretation. This book, in effect, is not to rebut the initiative in the works of Pascal; it is tentative for establishing the structure of pure logic. Add that the same Penses there are cited sometimes in diverse chapters, when this repetition has perused necessity. The reader would well like it if we pardoned other editions, should we avoid this work it would be written with all pity; those which are superior after the others (we shall mention) we have assumed less profitably to the form of ensemble which is a nuisance to the clarity of the chapters revealed. We still have a great thinker in him, on subjects very diverse, even otherwise provincial, several different writings : treaties, letters, pamphlets, pieces, notes, part of which constitutes todays critique by Ernest Havet entitled Penses of Pascal. When we reiterate all these writings which exploit material to the tune of arguments in a logical demonstration of the truthfulness of Christianity, when, by sight, we eliminate from the group of Thoughts, similar exclusively to religion, those who are solely edified without being evident, and in the end this remnant for whom, for the senses, has not requited while reproducing the others, a debutant, for what we diligently work, represents a number of fragments on the mean, while we will not tenant for belief, but it will be sufficient for constructing an edifice of coherent evidence and imposition. It is well that the author of this essay (Ernest Havet) may not be precipitant in these first beliefs, in these first acts of a faith imprecated, his book may be read nihil obstat (nothing pending) by any of the ever faithful Christians in their respective churches.

Our unique mobile, in effect, has been the pleasure of making concordat the more and better possibilities from his ideas, all the sentiments of Pascal proposing to dismount the truth from the Christian religion. The sincerity of this kaleidoscope is ample guarantee by the pentacle effort of an equal enterprise, whom shall be, all the same, very profitable to the Christians, if then we have entirely succeeded, but we ourselves have not given flattery. We were not able to disseminate certain paradigms [fables], which we have perused inherent in the same dogma, and that Pascal was obliged to admit to nothing less than renouncing his faith. In research of the privileged logic of his religious Thoughts, we discurse the burse of fate reconstituting the controversial bate of conflict between the dogma Catholic and the Reason. We have not eluded this point, cause if this conflict exists; it will not be in the soul-same anymore poignant, or sharper than his. We feel all this which we lack for satisfaction in exegesis of a study just as ambitious. It was difficult and Pascal seemed to have condemned the advancement in considering the mathematics like the only sustenance for logical being, exposes : I would have taken this order of discourse like this : In, escalating the vanity of all sorts of conditions, deriving vanity from communal lives and then the vanity of philosophic lives (skeptics, Stoics); but the order will not be Camelot. I know a little [of what dittle whittle this] and how few of the gents attend neither human science nor mock Camelot. Mathematics are the Camelot, but it is in-utero to its own depth. We dare not subscribe to this condemnation. For his remnant moral doctrine is to be exposed within the deductive form effectuated in mathematic remonstrations; he neither entreats his bleak being akin to privileged logic possibly to digging between the notions and those prose who know the material. Pascal in his din of Thoughts, bossed and tossed without doubt by his managerial skill at the more natural and more habitual [forms] of reason. In score he seats himself very large, even ledged to the part of reason within the insignia of religion, as is evidenced in the Penses excrement : These men then flayed for religion, they have bade hate, and perjured their knowledge of verit. For their fight, they must commence by night that religion is no point of contrariety to reason; venerable, in giving respect; the rendering immediately amiable, making

haste in wealth which would commence the truth; venerable, for it has well known mankind; amiable for it promotes the true good. (book II pgs 100 and 101) All the more we must abhor the bowels of Pascal, if he would have us read, we redound the distain of the theologians; they are ripe to our demonstration for what we ourselves Avatar. We know better that our tentative temerity suggests to the one out of many or to some writers Greater informed and more competent which our ideas might reprehend and make a manner for a best end.