Pascal’s Completum
Blaise Pascal's writings, particularly Pensées, have been translated and reinterpreted in various ways since their posthumous publication in 1670. Even in the 17th century, various scholars re-arranged Pensées multiple times, while his early works remained largely in the mathematical and scientific spheres. Leibniz, for instance, use Pascal’s early works to build the first complex arithmetic machines, and develop binary computer code. These translations reflect the shifting intellectual, cultural, and theological priorities of different eras. The earliest translations, such as the English version by John Walker (1688), were heavily influenced by the theological climate of the time, particularly his critique of rationalism outside the framework of faith. Walker’s translation served the dual purpose of devotional literature and a defense against deism. Yet, Pascal has also been loved by anti-metaphysical thinkers such as Nietzsche, so very different communities have been interested in different parts of his works.
During the Enlightenment, translators such as Pierre Coste (1724) in his French edition adapted Pascal’s arguments to resonate with a readership increasingly skeptical of institutional religion. Coste’s approach softened some of Pascal’s overt Jansenist tones to emphasize his philosophical ideas, making the work more palatable to Enlightenment thinkers. This trend of selective emphasis on Pascal's philosophical over theological contributions continued into the 19th century.
The Romantic period brought a renewed interest in Pascal's existential concerns. Translators such as Emile Faguet, who worked on Pascal's texts in the late 19th century, emphasized his reflections on human frailty, the search for meaning, and the sublime tension between the finite and the infinite. These themes resonated deeply with Romantic sensibilities and shifted the focus from Pascal's apologetics to his broader philosophical and existential inquiries.
The twentieth century saw the emergence of more rigorous academic translations, such as that of A.J. Krailsheimer (1966), which sought to maintain fidelity to Pascal's style and content while providing a readable text for modern audiences. Krailsheimer's work is notable for its balance of accessibility and scholarly precision, making the Pensées a staple in both academic and general readership circles. Anthony Levi's translations, also from the late 20th century, rely heavily on historical context, providing detailed notes to situate Pascal's thought within the theological and cultural milieu of 17th-century France.
Modern translations of Pascal usually have a specific purpose beyond the historical, but here we have aimed to create a Hauptwerke which systematically displays the areas of his thought to acclimate the reader to the historical person- his life, his philosophy and his relationship with the infamous Descartes. These are rendered into Italian by Pietro Spina under the Minerva Imprint in November 2024.
Across 7 volumes, all of Pascal’s major publications are topically nested chronologically in new 2024 versions:
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The Geometry of Thought: Pascal’s Early Mathematical and Scientific Writings
This volume covers Pascal’s groundbreaking contributions to mathematics, science, and engineering, as well as his Scientific-Philosophical commentary on the Enlightenment's Scientific progress.
1640: Essay on Conic Sections
1645: The Arithmetic Machine
1647: Treatise on Emptiness & New Experiments Concerning the Vacuum
1648: The History of the Roulette Line, Otherwise known as the Trochoid or Cycloid
1654: Treatises on the Equilibrium of Liquors and the Gravity of the Mass of Air
1871: On the Geometric Mind
Pascal's theorem, also known as the Hexagrammum Mysticum theorem, is first found here in his 1639 essay on conic sections. This theorem is one of Pascal's early contributions to projective geometry, dealing with the properties of hexagons inscribed in conic sections. The lemma mentioned in this work is Pascal's famous theorem concerning a hexagon inscribed in a conic section. It states that the points of intersection of the opposite sides of such a hexagon lie on a straight line. Pascal called this inscribed hexagon the "mystic hexagram", but it would later be called Pascal's theorem. Originally written in 1640, "Essai pour les coniques" is one of Pascal's earliest surviving works on geometry and shows his particularly advanced understanding and extension of conic sections, inspired by the pioneering work of Desargues. Pascal's definition of the arrangement of straight lines is closely borrowed from Girard Desargues, particularly from his work "Brouillon Project". Desargues' influence is evident in Pascal's studies, especially in the properties and projections of conic sections. Pascal's work also reflects Desargues' theorem, which deals with the intersections of a transversal with a conic section and the sides of an inscribed quadrilateral. Following the methods of Girard Desargues, Pascal studied the properties of conic sections by considering them as projections of a circle. This approach was to form part of his comprehensive work on conics, "Conicorum opus completum". Pascal's propositions often involve relationships that can be understood using this concept. A fragment of Pascal's complete treatise on conics, entitled "Generatio Conisectionum", develops these considerations further, but this manuscript has been lost, except for handwritten copies of parts of it copied by Leibnitz.
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Letters and Conversations: Pascal’s Personal and Public Correspondence
Pascal's letters offers a glimpse into Pascal’s personal life and relationships, as well as his famous public correspondence defending religious and philosophical views.
1643: Letters to Family
1649: Letter on the Death of Pascal the Father
1656: Letter on the Possibility of Accomplishing God’s Commandments
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The Divine and Miraculous within the Material: Pascal’s Metaphysical Commentaries
Pascal’s collected spiritual and theological writings, offering insight into his deep reflections on faith, miracles, and human suffering.
1643: Dissertation on the True Meaning of These Words of the Holy Fathers
1657: Questions on Miracles, Proposed by Pascal to Abbé De Barco
1648: Prayer to Ask God for the Right Use of Illnesses
1649: Interview with M. de Saci on Epictetus and Montaigne
Originally published in 1657 under the title "Questions sur les miracles, proposées par Pascal à l’abbé de Barcos", Pascal here raises twelve critical theological questions about the nature, origin, and legitimacy of miracles in order to clarify their role in confirming religious truth and distinguishing between genuine miracles and false or demonic ones. Pascal explores the definition of a miracle, arguing that it must transcend the powers of humans, demons, angels, and all of created nature. He questions whether miracles can be performed by heretics, whether overt or covert, and whether such miracles can confirm false doctrines. His inquiries reflect a deep concern about the authenticity of miracles in relation to the divine will and their role as a mark of the true church.
"Lettre sur la possibilité d’accomplir les commandemens de Dieu" (Letter on the Possibility of Accomplishing God's Commandments) was written in 1656. This letter is part of Pascal's contributions to the Jansenist debate, particularly addressing issues of divine grace and human free will. It reflects his theological stance that, with the help of God's grace, it is possible for humans to fulfill His commandments. Pascal also discusses the views of key theological authorities, such as St. Thomas Aquinas, and examines the relationship between miracles and the true church. He asserts that true miracles, when performed, serve to confirm the teachings of the Church and never support heresy. In addition, Pascal addresses the question of whether the Antichrist will perform signs and wonders in the name of Jesus Christ or in his own name, concluding that the Antichrist will perform false miracles designed to undermine the faith.
The Posthumous Interview with M. de Saci on Epictetus and Montaigne is a dialogue between Pascal and M. de Saci, a prominent Jansenist theologian, in which they discuss the philosophical works of Epictetus and Montaigne. The conversation emphasizes the Jansenist perspective on human depravity and the necessity of divine grace for salvation. Pascal appreciates the Stoic philosophy of Epictetus, especially his emphasis on inner self-discipline and control of the passions. However, he criticizes the Stoic ideal of self-sufficiency, arguing that it neglects the need for divine grace and the limitations of human nature. The dialogue contrasts Stoicism's reliance on human reason and virtue with Christianity's reliance on divine intervention and grace. It also compares Montaigne's humanistic and skeptical approach to the Jansenist focus on sin, redemption, and the need for a strict moral code. Pascal respects Montaigne for his honest and reflective examination of human nature, but he criticizes Montaigne's skepticism and relativism, suggesting that Montaigne's approach leads to moral indifference. M. de Saci emphasizes the importance of Christian doctrine and divine grace in the attainment of true virtue and wisdom, and supports Pascal's criticism of both Epictetus and Montaigne, emphasizing the limitations of their philosophies compared to Christian doctrine.
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The Providential Letters
Letters to a Provincial (Les Provinciales) is a series of 18 letters written by Blaise Pascal between 1656 and 1657, addressing the controversy between the Jansenists and the Jesuits. Originally published anonymously, the letters were intended to defend the Jansenist theologian Antoine Arnauld, who had been condemned by the Sorbonne for his views on grace and predestination. In these letters, Pascal criticized Jesuit moral theology, especially its use of "casuistry," which he saw as a way of justifying moral laxity through complex reasoning. Known for their wit, clarity, and satirical tone, the Provincial Letters made complex theological debates accessible to the general public.They played a crucial role in swaying public opinion in favor of the Jansenists, while exposing the inconsistencies and weaknesses in Jesuit arguments.Pascal's blend of sharp criticism and eloquent writing made the Letters not only a key work in theological disputes, but also a landmark in French literature.
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Philosophies of the Mind and Matter: Pascal’s Essays on the Age of Cartesian Rationality
Pascal’s philosophical reflections on persuasion, human greatness, and the complexity of emotions.
1660: The Art of Persuasion
1660: Three Discourses on the Condition of the Great
1662: A Speech in Which We Show That There Is No Necessary Relationship Between Possibility and Power
1643: Discourse on the Passions of Love
Pascal's "Trois discours sur la condition des grands" is an examination of the moral conditions of the nobility and influential figures of his time. He uses these discourses to highlight the often unjust and arbitrary nature of social hierarchies, emphasizing the moral and ethical responsibilities that come with power. Discourse on the Passions of Love ("Discours sur les passions de l’amour" ) is another response to the watershed philosophy of his friend, contemporary and fellow Catholic Scientist, Rene Descartes. The Art of Persuasion (later, Schopenhauer would write a book by the same name), and is a commentary on Descartes’ Cogito Ergo Sum and its Epistemological impacts. Pascal draws a line between knowledge that enters from the heart into the mind (truths of faith) and truths that enter from the mind into the heart. Only the latter are within the reach of our understanding. Now, our opinions enter the soul either demonstrated by the understanding or by the pleasure of the will. The art of persuasion therefore has as its object the way in which men consent to what is proposed to them, and to the conditions we want them to believe.
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Reflections (Pensées)
"The most profound and unexhausted books will probably always have something of the aphoristic and sudden character of Pascal's Pensées. The driving forces and valuations are long under the surface; what emerges is effect."
Nietzsche, The Will to Power, Part II, 1884
In Reflections (Pensées), Pascal critiques what Carl Jung called "pure Cartesian Rationalism"; rational skepticism as the basis of all knowledge and the inadequacies of secular philosophy. Pascal, who was in lifelong discussions with his contemporary Descartes, rejects the idea that human reason alone can achieve certainty, especially when it comes to metaphysical and theological questions. Instead, he insists that true knowledge of God and the self comes through divine revelation and faith. Pascal's skepticism is directed at the assumption that reason can answer life's most profound questions, making Pensées both a defense of Jansenism and a critique of the nascent Enlightenment rationalism, which relied on a simplistic interpretation of Descartes.
Here, we render his most important work Pensées as “Reflections”, not "Thoughts" as it often been translated. This title is more thematic, highlighting the introspective nature of the text. "Thoughts" does not do justice to the meditative nature of the text, and "Meditations" reminds one of that Stoic philosopher a bit too much. The aim here is to be accurate and true to the text but always in relationship to the philosophical milieu of the modern reader. First published posthumously in 1670, the Pensées, though an unfinished work, stands as one of the most influential and profound contributions to both Christian apologetics and philosophy. The central theme of the Pensées is the tension between faith and reason. Pascal, a devout Jansenist, argued that while reason has its place in human life, it is insufficient to grasp ultimate truths about existence, God, and salvation. He portrays man as caught between two extremes: greatness and wretchedness. Our greatness lies in our ability to think, but our wretchedness stems from our separation from God through sin. This dual nature leads people to distraction and diversion as they try to avoid confronting their existential despair.
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The Life of Blaise Pascal
The Life of Blaise Pascal (La vie de Monsieur Pascal), first published in 1684 and written by Madame Jacqueline Perier, the sister of Blaise Pascal and wife of Monsieur Perier (an advisor to the Court of Aides of Clermont), is a biographical account that provides an intimate portrait of Pascal's life, personality, and religious journey, including a first-hand account of the moment of his death. Deeply involved in Pascal's life, Madame Perier offers a detailed description of his early intellectual brilliance, scientific achievements, and later conversion to a deeply spiritual life influenced by Jansenism. The biography also highlights Pascal's struggles with illness, his ascetic practices, and his deep religious convictions, especially his embrace of the doctrine of grace. Written with affection and insight, the work reflects both Pascal's human frailties and his extraordinary intellect and faith, portraying him as a complex figure who balanced rigorous scientific inquiry with devout Christian mysticism. This biography is essential for understanding Pascal's personal and spiritual development, as well as the family context that shaped much of his thought and work.