Pensées

Pensées - Blaise Pascal - The Pensées ('Thoughts') is a collection of fragments written by the French 17th-century philosopher and mathematician Blaise Pascal. Pascal's religious conversion led him into a life of asceticism, and the Pensées was in many ways his life's work. It represented Pascal's defense of the Christian religion, and the concept of 'Pascal's wager' stems from a portion of this work. The Pensées is the name given posthumously to fragments that Pascal had been preparing for an apology for Christianity, which was never completed. That envisioned work is often referred to as the Apology for the Christian Religion, although Pascal never used that title. Although the Pensées appears to consist of ideas and jottings, some of which are incomplete, it is believed that Pascal had, prior to his death in 1662, already planned out the order of the book and had begun the task of cutting and pasting his draft notes into a coherent form. His task incomplete, subsequent editors have disagreed on the order, if any, in which his writings should be read. Those responsible for his effects, failing to recognize the basic structure of the work, handed them over to be edited, and they were published in 1670. The first English translation was made in 1688 by John Walker. Another English translation by W. F. Trotter was published in 1958. The proper order of the Pensées is heavily disputed. Several attempts have been made to arrange the notes systematically; notable editions include those of Léon Brunschvicg, Jacques Chevalier, Louis Lafuma and (more recently) Philippe Sellier. Although Brunschvicg tried to classify the posthumous fragments according to themes, recent research has prompted Sellier to choose entirely different classifications, as Pascal often examined the same event or example through many different lenses. Also noteworthy is the monumental edition of Pascal's ?uvres complètes (1964-1992), which is known as the Tercentenary Edition and was realized by Jean Mesnard; although still incomplete, this edition reviews the dating, history and critical bibliography of each of Pascal's texts.

Pensées - Blaise Pascal - The Pensées ("Thoughts") is a collection of fragments written by the French 17th-century philosopher and mathematician Blaise Pascal. Pascal's religious conversion led him into a life of asceticism, and the Pensées was in many ways his life's work. It represented Pascal's defense of the Christian religion, and the concept of "Pascal's wager" stems from a portion of this work. The Pensées is the name given posthumously to fragments that Pascal had been preparing for an apology for Christianity, which was never completed. That envisioned work is often referred to as the Apology for the Christian Religion, although Pascal never used that title. Although the Pensées appears to consist of ideas and jottings, some of which are incomplete, it is believed that Pascal had, prior to his death in 1662, already planned out the order of the book and had begun the task of cutting and pasting his draft notes into a coherent form. His task incomplete, subsequent editors have disagreed on the order, if any, in which his writings should be read. Those responsible for his effects, failing to recognize the basic structure of the work, handed them over to be edited, and they were published in 1670. The first English translation was made in 1688 by John Walker. Another English translation by W. F. Trotter was published in 1958. The proper order of the Pensées is heavily disputed. Several attempts have been made to arrange the notes systematically; notable editions include those of Léon Brunschvicg, Jacques Chevalier, Louis Lafuma and (more recently) Philippe Sellier. Although Brunschvicg tried to classify the posthumous fragments according to themes, recent research has prompted Sellier to choose entirely different classifications, as Pascal often examined the same event or example through many different lenses. Also noteworthy is the monumental edition of Pascal's OEuvres complètes (1964-1992), which is known as the Tercentenary Edition and was realized by Jean Mesnard; although still incomplete, this edition reviews the dating, history and critical bibliography of each of Pascal's texts.

Échantillon de lecture
Section 1. Thoughts On Mind And On Style

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. We must see the matter at once, at one glance, and not by a process of reasoning, at least to a certain degree. And thus it is rare that mathematicians are intuitive, and that men of intuition are mathematicians, because mathematicians wish to treat matters of intuition mathematically, and make themselves ridiculous, wishing to begin with definitions and then with axioms, which is not the way to proceed in this kind of reasoning. Not that the mind does not do so, but it does it tacitly, naturally, and without technical rules; for the expression of it is beyond all men, and only a few can feel it.

Intuitive minds, on the contrary, being thus accustomed to judge at a single glance, are so astonished when they are presented with propositions of which they understand nothing, and the way to which is through definitions and axioms so sterile, and which they are not accustomed to see thus in detail, that they are repelled and disheartened.

But dull minds are never either intuitive or mathematical.

Mathematicians who are only mathematicians have exact minds, provided all things are explained to them by means of definitions and axioms; otherwise they are inaccurate and insufferable, for they are only right when the principles are quite clear.

And men of intuition who are only intuitive cannot have the pati…