By A. W. S. Baird (auth.)
The objective of those experiences is to teach how Pascal's ethical outlook displays the effect on his considered the elemental doctrine of the 3 orders. this doesn't suggest that an try is made to categorise all Pascal's ethical decisions in an effort to relate them to that doctrine. The purpose is very to differentiate different ethical stances Pascal takes, and to examine how some distance the obvious inconsistencies among them will be defined, if now not reconciled, within the gentle of the orders. it truly is made transparent on the outset how the 3 orders shape the framework of Pascal's scale of values, with different orders representing immediately different types of ethical worth and orders of being. The unusual nature of this scale, within which ethical and ontological values coalesce, demands a double criterion, or variable, to permit for ameliorations either one of measure and of sort. because the criterion of rank within the scale is fact, the assigning of price turns into principally a question of point of view: a top quality from a given order taken on its own is genuine, and has ethical worth, but if in comparison with a top quality from the next order it loses either its fact and its worth.
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Extra resources for Studies in Pascal’s Ethics
Sample text
78 C. p. E. VII, p. 318. 77 L. 960; B. 921. Cf. L. 985; B. 942. Pascal follows Saint Augustine when he insists here that the resemblances between pagan and Christian morality are merely apparent, so that the moral quality of outwardly similar acts is radically AMBIVALENT ATTITUDE TOWARD NATURAL MORALITY 31 Once again the contrast is worked in to discredit Jesuit moral theology by showing that it is based upon natural principles. The extract implies that such virtues as pagan ethical teaching may produce, when judged by the Christian criterion, will not be seen as real virtues at all.
Cf. also J. Morel, Reflexions sur Ie 'sentiment' pascalien, Revue des sciences humaines, 1960, p. 26. 52 Art. , p. 218. 53 Cf. L. 427; B. 194, and 5th letter to Mile de Roannez, C. p. E. 162. 49 50 24 AMBIVALENT ATTITUDE TOWARD NATURAL MORALITY Guez de Balzac, presenting the ancient philosophers in the guise of "honnetes hommes" and so as pre-Christians. In support of this view he cites some lines from the Pensees. On ne s'imagine Platon et Aristote qu'avec de grandes robes de pedants. 54 But this interpretation takes no account of the numerous passages in Pascal's works reflecting a harsh attitude toward the virtuous pagans,55 nor of the unfavourable comparisons which he makes on several occasions between the moral philosophy taught by the ancient philosophers and the sort of conduct inspired in the early Christians by the Holy Spirit.
D c. p. E. II, p. 133. Pascal simply reaffirms here the break-away from the traditional scholastic view of the nature and scope of philosophy and theology made by Jansenius. In terms of the debate, therefore, it is the 'order of sciences,' which Pascal maintains is 'perverted' by the abuses he attacks, that represents the novelty challenging accepted theological practice. According to Nicole, in his introduction to the Latin translation of the Provinciales, it was Pascal's declared aim in that work to adopt a fresh approach to theology, in both method and terminology, at the expense of the established scholastic tradition: "n croioit pouvoir traiter ces questions, qui faisoient alors tant de bruit, et les debarrasser des termes obscurs et equivoques des scolastiques, des vaines chicanes de mots, ...