Pascal: Mathematician and Philosopher

Going To The Darker Side: An Introduction

In the course of revising my M.A. thesis, I came across one possible way of once again going back and enriching Pascal's philosophical thought and insight. This not-so-small endeavor is something that I thought of when I was doing two important things.

1. I was in the middle of reading Simon Singh's Fermat's Enigma, which gave sufficient background knowledge regarding the famous Last Theorem of Pierre de Fermat, which remained as a mystery in the mathematical world until Andrew Wiles found a proof for it (or at least where the book is leading me to). I was drawn by the many crucial moments in the history of mathematics that Singh presented, especially with Pythagoras, Euclid, and Diophantus, and how their problems influenced the development of mathematics, especially in the 17th century. But more than that, what I find appealing with Fermat is not exactly his last theorem but his relationship with Pascal, with whom he shares a correspondence that soon became the foundation of modern probability theory.

2. One of the concerns raised during my Masters' Thesis defense was the integration of the different orders by way of raising the value of self-love from the point of view of charity. I answered the question by saying that self-love is by no means against charity if it is in view of loving the personal and the absolute Other as such. But what this question really awakened me to is the fact that it is possible that despite the distance between the three orders of the flesh, the mind, and charity, one can still speak of Pascal's point as a philosopher by the mathematics and the sciences that he is so passionate about. Basically, my thesis is an articulation that comes from the perspective of the third order. But is it possible that this way of articulating the primacy of charity is hinted at, if not foreshadowed, by Pascal's mathematical and scientific works?

This is the question that I would like to explore and wrestle with. My objective is to basically find out how Pascal's way of doing mathematics and science influence and even lead to his insight regarding the charity of primacy as the highest foundation among three orders of possible living, thinking, and acting. It traces the different proofs and arguments used by Pascal regarding mathematical and scientific truths and see how they are also applicable to the things that he points out in the Pensees. Given these, some reminders:

A. I hope that this develops into a journal article or two. As of now, I set my sights below expectations: publish marginal notes in this blog and attempt to draw connections between Pascal's mathematical/scientific and philosophical/Catholic arguments.

B. I am going to publish bits and pieces every now and then, and I hope that those who can read this project can at least comment and raise very significant points (yes, Math experts, I'm calling on you to help me on this one). The knowledge of expert mathematicians are needed here, and it would be helpful if these mathematicians would share the little knowledge that they have.

C. Some texts of Pascal will be considered, which include but are not limited to the following:

-Essai pour les coniques (Treatise on Cones)
-Traite du vide (Treatise on Vacuums)
-Traite du triangles arithmetics (Treatise on arithmetic triangles)
-Correspondences with Pierre de Fermat
-Some notes and comments regarding Descartes and his mathesis universalis (from various sources)

As for his philosophical insight, we still remain within the bounds of the Pensees and his various lettres, and perhaps a few passages from his famous Lettres Provinciales.

1. Pascal's mathematical proofs are going to be analyzed as they are. If necessary, historical references are going to be drawn out in order to see more clearly how Pascal proceeds.
2. Draw any associations with the way Pascal argues for the primacy of charity, especially in the Pensees, taking into mind the different themes that he discussed.

I admit that I am not well-versed enough in mathematics to figure things out, and I believe that friends and readers who know more maths than I do may be able to contribute in this endeavor. Hopefully, this is a project wherein minds mathematical and philosophical can work together to bring out perhaps the things that were left unsaid for over hundreds of years ago.

Moreover, I am not saying that I am definitely arriving at some new knowledge regarding Pascal and his philosophical thought. In fact, there is a huge possibility that I am going to end up with what he exactly said regarding the infinite distance between knowing and loving. However, I think that this endeavor is of significance because we can see possible connections within one Blaise Pascal, namely the connections between his mathematical mind and his religious and philosophical mind. I hope that in one way or another, this endeavor could have shed light regarding this matter.


Up Next: The orders as the "frame" of the Pensees

Ponder Points: On The New Archbishop of Manila

I have this bias for leaders who know their philosophy, especially those who received philosophical education during their formation years. And this is such because, as a student of philosophy myself until now, I know that philosophy still has an important place in everyday life, in all its domains. It something has to offer on the table where intentions, goals, and plans meet to come up with decision. It serves as a reminder that what is important in the ends is that the dignity and welfare of the human being is preserved and promoted, towards building a just society where

As an undergraduate, I have looked upon Archbishop Luis Antonio Tagle as an ideal figure. He did really well as a philosophy student. As a seminarian, he graduated summa cum laude in a prestigious institution which, at that time, is technical and is far from its present existential phenomenological tradition. He went on to study theology and did even better in it, eventually becoming one of the rising theologians of our time.

But more than that, Archbishop Tagle has been hailed as a servant of and for the poor and the common. Apart from his duties as an educator of theology, he took what he learned to the streets and encountered their lives, problems, and concerns. And I believe that after his success in Cavite, it is time for him to lead in Manila, considered as the center of almost everything in the Philippines, and it is a different flock. It is here where different groups clash with each other, where their decisions affect not only the city itself but other places in the nation that are linked to it. It is here that different ways of thinking encounter each other.

And I believe, without any trace of doubt, that the new shepherd will do well. Cardinal Rosales has already laid the foundations in the exercise of Christian charity despite some limitations, and I believe that Archbishop Tagle can continue and even go beyond what has been started. It is indeed a good time for him to lead the faithful of this city, in a time where the Church faces the pressure of standing its own ground and opening itself up for dialogue regarding the concern of the nation and the government, especially on matters regarding reproductive health, in a time where political and economic turmoil presents a threat to the well-being of the Filipino citizen, in a time where poverty and unequal opportunities bring societies and communities down, with nothing to hold on, and in a time where people of the margins would want to be heard and spoken in behalf of. I believe that he is aware of these challenges, and he will do something about them, in the light of the Gospel of Love and Social Justice.

And perhaps, it is in here where we see how he will use his philosophy and theology, taking them not only in the streets, but also in dialogue, consensus-building, as well as in the rebuilding of the Church and the nation in general.

Congratulations and welcome, Archbishop Tagle!

Credits to the official site of the Roman Catholic Archdiocese of Manila for the pic.

Ponder Points: An Acting Faith, A Moving Faith (On Christian Social Action)

More than a months ago, I presented a paper in the Philosophical Association of the Philippines' midyear conference, with the theme "Religion and the Public Sphere." Using Paul Ricoeur's Political and Social Essays (which I believe one of the overlooked works since a lot of scholars today focus on Ricoeur's narrative identity and hermeneutics), I came up with a guide towards a Christian response to the condition of humanity today, and emphasized how one can participate in social action and decision-making starting from one's own belief. And perhaps in this time where believers are most needed to respond to the signs of the times, I have come up with a few things to think about, with regard to the importance of the intermingling of faith and social activism.

• Real Faith Is An Active Faith. A faith that does not work for change is as good as having no conviction at all. Faith, if it is to be genuine and related to hope and charity, should be directed to social reforms, the goal of which is the actualization of the Kingdom of God, wherein humanity is preserved and the society is in a state of peace and harmony. A real believer, therefore, is that which seeks to bring about social change, and is not merely a set of feel-good rituals and gatherings that brings one into a spiritual high. A true Christian is one who takes up the role of Christ as a social reformer, one who protects humanity and strives for everyone's unity.

• The Scriptures as Tradition and the Tradition of Scriptures. Paul Ricoeur highlighted the important role of the Scriptures, serving as the foundation for Christian social action. And perhaps it will be helpful for the Christian to go back to the very roots of Scriptures. However, he should interpret the Scripture as part of the Christian tradition, a piece of work that has been influenced and weaved by social contexts and events, as well as how it can help in social reform today, and thus the importance of an "analogizing transfer" from the word of the Scripture to a response in the society.

• Discontinuous Reflection. For Christian social action to be effective, the believer should learn to once in a while step back and reflect on his beliefs and actions. He should learn how to critically doubt and question his convictions in order to determine not only things need to be improved and revised, but also the things that need to be responded to in the best possible way. Perhaps this is what the Church, as an institution concerned with social justice and human rights should do every now and then, especially in times where She faces the danger (and the accusation) of becoming too dogmatic and not really concerned with the present condition that the world is facing and how it would achieve its goals.

• The Task of Unity. Ricoeur asserts that unity is achieved when everyone has been united under the drama of the Cross of Christ, in Him who taught about love, compassion, and mutual understanding. However, he still holds the importance of the differences that reside within every human being, community, group, or culture. And that should be the Church's goal as well, as a significant part of the realization of the Kingdom of God.

• The Role of Religion and the Secular Society. In the end, we can say that religion holds a significant place in the society, inasmuch as other voices hold a special place in the consensus building and dialogue. Religion presents an important viewpoint that should be considered in dialogue, as long as it asserts itself in a reasonable and rational way. Thus, the secular society should learn to open itself up to the voice and reason of religion and not approach it in a biased, negative manner. Likewise, religion should also listen to the voice and reason of the secular society, because, as those standing outside of it, they also have something valuable and important to say, provided that it be expressed in a rational and reasonable manner.

I hope that the following things raised here and in my paper would be helpful for those who are engaging in a meaningful dialogue with religion and believers, as well as in their endeavors to become active members of the society who also aspire for a better society.

Credits to Passionistjpc.org for the image.