Can God Create a Stone Too Heavy for God to Lift?

Total Page:16

File Type:pdf, Size:1020Kb

Can God Create a Stone Too Heavy for God to Lift? Can God Create a Stone too Heavy for God to Lift? Kenneth L. Pearce Ussher Assistant Professor in Berkeley Studies (Early Modern Philosophy) Trinity College Dublin February 6, 2018 Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 1 / 28 Can God Create a Stone too Heavy for God to Lift? 1 Philosophical Theology 2 Some Puzzles About Omnipotence 3 Some Theories of Omnipotence Act Theories Result Theories Modified Result Theories 4 The Stone Paradox 5 Giving Up Omnipotence? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 2 / 28 Philosophical Theology 1 Philosophical Theology 2 Some Puzzles About Omnipotence 3 Some Theories of Omnipotence Act Theories Result Theories Modified Result Theories 4 The Stone Paradox 5 Giving Up Omnipotence? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 3 / 28 One Approach (`Natural (A)Theology') Starts `from scratch' and attempts to use philosophical reasoning to support a position about whether God exists and/or what God is like. A Second Approach Uses philosophical tools to analyze theological claims, evaluate them for consistency, and identify their entailments. Philosophical Theology Definition Philosophical thought about God. Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 4 / 28 A Second Approach Uses philosophical tools to analyze theological claims, evaluate them for consistency, and identify their entailments. Philosophical Theology Definition Philosophical thought about God. One Approach (`Natural (A)Theology') Starts `from scratch' and attempts to use philosophical reasoning to support a position about whether God exists and/or what God is like. Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 4 / 28 Philosophical Theology Definition Philosophical thought about God. One Approach (`Natural (A)Theology') Starts `from scratch' and attempts to use philosophical reasoning to support a position about whether God exists and/or what God is like. A Second Approach Uses philosophical tools to analyze theological claims, evaluate them for consistency, and identify their entailments. Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 4 / 28 Philosophical Theology It seems we have a duty with respect to these common and well-known views, however false we believe them, not to ignore what is said about them. We owe this civility, or rather this justice, not to their falsity, because it certainly does not deserve it, but to the persons who are so taken by these views, so as not to reject what they value without examining it. So by taking the trouble to study these topics, we can reasonably purchase the right to hold them in contempt. { Antoine Arnauld and Pierre Nicole, Logic or the Art of Thinking (1662), tr. Jill Buroker, p. 12 Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 5 / 28 Step Two Is this claim internally consistent? Does it make sense? Step Three What else does this claim imply? Are these implications acceptable? Step Four Is this a reasonable thing to believe? Four Steps Step One What does this claim even mean? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 6 / 28 Step Three What else does this claim imply? Are these implications acceptable? Step Four Is this a reasonable thing to believe? Four Steps Step One What does this claim even mean? Step Two Is this claim internally consistent? Does it make sense? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 6 / 28 Step Four Is this a reasonable thing to believe? Four Steps Step One What does this claim even mean? Step Two Is this claim internally consistent? Does it make sense? Step Three What else does this claim imply? Are these implications acceptable? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 6 / 28 Four Steps Step One What does this claim even mean? Step Two Is this claim internally consistent? Does it make sense? Step Three What else does this claim imply? Are these implications acceptable? Step Four Is this a reasonable thing to believe? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 6 / 28 Question What is meant by the word `omnipotent' (or `almighty')? Problem If God is omnipotent, does that imply that God can create a stone too heavy for God to lift? Omnipotence and the Stone Revelation 19:6 \the Lord God omnipotent reigneth" Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 7 / 28 Problem If God is omnipotent, does that imply that God can create a stone too heavy for God to lift? Omnipotence and the Stone Revelation 19:6 \the Lord God omnipotent reigneth" Question What is meant by the word `omnipotent' (or `almighty')? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 7 / 28 Omnipotence and the Stone Revelation 19:6 \the Lord God omnipotent reigneth" Question What is meant by the word `omnipotent' (or `almighty')? Problem If God is omnipotent, does that imply that God can create a stone too heavy for God to lift? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 7 / 28 Some Puzzles About Omnipotence 1 Philosophical Theology 2 Some Puzzles About Omnipotence 3 Some Theories of Omnipotence Act Theories Result Theories Modified Result Theories 4 The Stone Paradox 5 Giving Up Omnipotence? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 8 / 28 \it was impossible for God to lie" (Hebrews 6:18) \God cannot be tempted with evil" (James 1:13) Make 2 + 2 = 5? Learn? Fail? Further Problems \God Can do Anything" Draw a round square? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 9 / 28 \it was impossible for God to lie" (Hebrews 6:18) \God cannot be tempted with evil" (James 1:13) Learn? Fail? Further Problems \God Can do Anything" Draw a round square? Make 2 + 2 = 5? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 9 / 28 \it was impossible for God to lie" (Hebrews 6:18) \God cannot be tempted with evil" (James 1:13) Fail? Further Problems \God Can do Anything" Draw a round square? Make 2 + 2 = 5? Learn? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 9 / 28 \it was impossible for God to lie" (Hebrews 6:18) \God cannot be tempted with evil" (James 1:13) Further Problems \God Can do Anything" Draw a round square? Make 2 + 2 = 5? Learn? Fail? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 9 / 28 \it was impossible for God to lie" (Hebrews 6:18) \God cannot be tempted with evil" (James 1:13) Further Problems \God Can do Anything" Draw a round square? Make 2 + 2 = 5? Learn? Fail? Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 9 / 28 \God cannot be tempted with evil" (James 1:13) \God Can do Anything" Draw a round square? Make 2 + 2 = 5? Learn? Fail? Further Problems \it was impossible for God to lie" (Hebrews 6:18) Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 9 / 28 \God Can do Anything" Draw a round square? Make 2 + 2 = 5? Learn? Fail? Further Problems \it was impossible for God to lie" (Hebrews 6:18) \God cannot be tempted with evil" (James 1:13) Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 9 / 28 All of the students in the universe? All of the students at this university? All of the students enrolled in the module? All of the students who sat for the exam? \All of the students passed the exam." All of what students?! Domain of Discourse The collection of things we are talking about; the things included in `all'. Question What is the domain of discourse when we say `God can do all things'? Domains of Discourse \All confess that God is omnipotent; but it seems difficult to explain in what His omnipotence precisely consists: for there may be doubt as to the precise meaning of the word `all' when we say God can do all things" (Aquinas, Summa Theologica I, q. 25, a. 3) Kenneth L. Pearce (Trinity College) Can God Create a Stone too Heavy for God to Lift? February 6, 2018 10 / 28 All of the students in the universe? All of the students at this university? All of the students enrolled in the module? All of the students who sat for the exam? \All of the students passed the exam." All of what students?! Domain of Discourse The collection of things we are talking about; the things included in `all'.
Recommended publications
  • Peter Thomas Geach, 1916–2013
    PETER GEACH Peter Thomas Geach 1916–2013 PETER GEACH was born on 29 March 1916 at 41, Royal Avenue, Chelsea. He was the son of George Hender Geach, a Cambridge graduate working in the Indian Educational Service (IES), who later taught philosophy at Lahore. George Geach was married to Eleonore Sgnonina, the daughter of a Polish civil engineer who had emigrated to England. The marriage was not a happy one: after a brief period in India Eleonore returned to England to give birth and never returned to her husband. Peter Geach’s first few years were spent in the house of his Polish grandparents in Cardiff, but at the age of four his father had him made the ward of a former nanny of his own, an elderly nonconformist lady named Miss Tarr. When Peter’s mother tried to visit him, Miss Tarr warned him that a dangerous mad woman was coming, so that he cowered away from her when she tried to embrace him. As she departed she threw a brick through a window, and from that point there was no further contact between mother and son. When he was eight years old he became a boarder at Llandaff Cathedral School. Soon afterwards his father was invalided out of the IES and took charge of his education. To the surprise of his Llandaff housemaster, Peter won a scholarship to Clifton College, Bristol. Geach père had learnt moral sciences at Trinity College Cambridge from Bertrand Russell and G. E. Moore, and he inducted his son into the delights of philosophy from an early age.
    [Show full text]
  • This Electronic Thesis Or Dissertation Has Been Downloaded from Explore Bristol Research
    This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: Jenkins, Clare Helen Elizabeth Title: Jansenism as literature : a study into the influence of Augustinian theology on seventeenth-century French literature General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. Jansenism as Literature: A Study into the Influence of Augustinian Theology on Seventeenth-Century French Literature Clare Helen Elizabeth Jenkins A Dissertation submitted to the University of Bristol in accordance with the requirements of the degree of Doctor of Philosophy in the Faculty of Arts.
    [Show full text]
  • HISTORICAL ANTECEDENTS of ST. PIUS X's DECREE on FREQUENT COMMUNION JOHN A
    HISTORICAL ANTECEDENTS OF ST. PIUS X's DECREE ON FREQUENT COMMUNION JOHN A. HARDON, SJ. West Baden College HPHE highest tribute to the apostolic genius of St. Pius X was paid by * his successor on the day he raised him to the honors of the altar: "in the profound vision which he had of the Church as a society, Pius X recognized that it was the Blessed Sacrament which had the power to nourish its intimate life substantially, and to elevate it high above all other human societies." To this end "he overcame the prejudices springing from an erroneous practice and resolutely promoted frequent, even daily, Communion among the faithful," thereby leading "the spouse of Christ into a new era of Euchari^tic life."1 In order to appreciate the benefits which Pius X conferred on the Church by his decree on frequent Communion, we might profitably examine the past half-century to see how the practice which he advo­ cated has revitalized the spiritual life of millions of the faithful. Another way is to go back in history over the centuries preceding St. Pius and show that the discipline which he promulgated in 1905 is at once a vindication of the Church's fidelity to her ancient traditions and a proof of her vitality to be rid of whatever threatens to destroy her divine mission as the sanctifier of souls. The present study will follow the latter method, with an effort to cover all the principal factors in this Eucharistic development which had its roots in the apostolic age but was not destined to bear full fruit until the present time.
    [Show full text]
  • PETER Geach's Views of Relative Identity, Together With
    SOME RADICAL CONSEQUENCES OF GEACH'S LOGICAL THEORIES By jAMES CAIN ETER Geach's views of relative identity, together with his Paccount of proper names and quantifiers, 1 while presenting what I believe is an inwardly coherent and consistent account, presents us with radical consequences regarding what arguments are to be accepted as valid. For example, consider the argument: ( 1) All men are mortal Fido is a man Thus, Fido is mortal in which 'Fido' names a dog. While this would normally be thought to be a valid argument with a false premise, we shall see that on Geach's theories it turns out to be invalid. In fact for every form of general categorical syllogism we can produce an argument of that form which on Geach's theories turns out invalid. 1 I will only be concerned with the theory of restricted quantifiers worked out in the main body of Reference and Generality, third edition {Ithaca: Cornell University Press, 1980), not with either his theory of unrestricted quantifiers or the method of interpreting restricted quantifiers mentioned in the appendix to Reference and Generality. 84 ANALYSIS Let us see how this situation arises. We first look briefly at Geach's semantics. According to Geach every proper name is associ­ ated with a criterion of identity which could be expressed using a substantival term; e.g., 'Fido' is, let's say, associated with the criterion of identity given by 'same dog': this can be expressed by saying that 'Fido' is a name for a dog (we may go on to say that it is a name of a dog if it is non-empty; Reference and Generality p.
    [Show full text]
  • Educational Rights and the Roles of Virtues, Perfectionism, and Cultural Progress
    The Law of Education: Educational Rights and the Roles of Virtues, Perfectionism, and Cultural Progress R. GEORGE WRIGHT* I. INTRODUCTION ................................................................................... 385 II. EDUCATION: PURPOSES, RECENT OUTCOMES, AND LEGAL MECHANISMS FOR REFORM ................................................................ 391 A. EDUCATIONAL PURPOSES AND RIGHTS LANGUAGE ...................... 391 B. SOME RECENT GROUNDS FOR CONCERN IN FULFILLING EDUCATIONAL PURPOSES ............................................................. 393 C. THE BROAD RANGE OF AVAILABLE TECHNIQUES FOR THE LEGAL REFORM OF EDUCATION ............................................................... 395 III. SOME LINKAGES BETWEEN EDUCATION AND THE BASIC VIRTUES, PERFECTIONISM, AND CULTURAL PROGRESS ..................................... 397 IV. VIRTUES AND THEIR LEGITIMATE PROMOTION THROUGH THE EDUCATIONAL SYSTEM ...................................................................... 401 V. PERFECTIONISM AND ITS LEGITIMATE PROMOTION THROUGH THE EDUCATIONAL SYSTEM ...................................................................... 410 VI. CULTURAL PROGRESS OVER TIME AND ITS LEGITIMATE PROMOTION THROUGH THE EDUCATIONAL SYSTEM .............................................. 417 VII. CONCLUSION: EDUCATION LAW AS RIGHTS-CENTERED AND AS THE PURSUIT OF WORTHY VALUES AND GOALS: THE EXAMPLE OF HORNE V. FLORES ............................................................................................ 431 I. INTRODUCTION The law of education
    [Show full text]
  • Malebranche's Augustinianism and the Mind's Perfection
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations Spring 2010 Malebranche's Augustinianism and the Mind's Perfection Jason Skirry University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the History of Philosophy Commons Recommended Citation Skirry, Jason, "Malebranche's Augustinianism and the Mind's Perfection" (2010). Publicly Accessible Penn Dissertations. 179. https://repository.upenn.edu/edissertations/179 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/179 For more information, please contact [email protected]. Malebranche's Augustinianism and the Mind's Perfection Abstract This dissertation presents a unified interpretation of Malebranche’s philosophical system that is based on his Augustinian theory of the mind’s perfection, which consists in maximizing the mind’s ability to successfully access, comprehend, and follow God’s Order through practices that purify and cognitively enhance the mind’s attention. I argue that the mind’s perfection figures centrally in Malebranche’s philosophy and is the main hub that connects and reconciles the three fundamental principles of his system, namely, his occasionalism, divine illumination, and freedom. To demonstrate this, I first present, in chapter one, Malebranche’s philosophy within the historical and intellectual context of his membership in the French Oratory, arguing that the Oratory’s particular brand of Augustinianism, initiated by Cardinal Bérulle and propagated by Oratorians such as Andre Martin, is at the core of his philosophy and informs his theory of perfection. Next, in chapter two, I explicate Augustine’s own theory of perfection in order to provide an outline, and a basis of comparison, for Malebranche’s own theory of perfection.
    [Show full text]
  • Les Épreuves De L'incertain 30 Et 31 Mai 2017
    Danna Kostroun, histoire, Indiana University, Purdue University-Indianapolis, Etats- Unis et résidente 2016-2017 à l’IEA de Nantes Action against Uncertainty : The Case of Port-Royal This paper examines the relationship between action and uncertainty at Port Royal. The Cistercian convent of Port-Royal-des-Champs became famous in the 17th century as the center of a Catholic reform movement known as Jansenism. The community at Port-Royal was made up of the nuns who lived in the convent and a group of lay men and women who lived on the convent farm in pious retreat. The community is famous not only for its role in religious reform, but for the intellectual work of its members, who published philosophical and polemical treatises on a number of subjects. Port-Royal was an institution designed to confront uncertainty. Its members recognized many forms of uncertainty and developed different responses to them. The first form of uncertainty dealt with the relationship between humans and God. To confront this uncertainty, Port-Royal adhered to tradition (St. Augustine’s writings on grace) and performed acts of routine, ritual, and repetition (i.e. Blaise Pascal’s human “machine” behavior). The next source of uncertainty dealt with the natural universe and human institutions. To confront this uncertainty, they produced treatises on logic, education, grammar, medicine, and other fields, through which they sought to establish a normative order through reason. A third source of uncertainty was that created by human passions. Humans generated uncertainty when they allowed passions (such as a desire for wealth, domination, or power) to obscure, blind, or otherwise obstruct reason.
    [Show full text]
  • Peter Geach's Ethics
    July 1, 2018 Grammar and Function: Peter Geach's Ethics Katharina Nieswandt Pre-print, to appear in: Martin Hähnel (ed.) (forthcoming) Aristotelian Naturalism: A Research Companion. Springer: Dordrecht. A German version of this paper appeared as: Katharina Nieswandt (2017): “Grammatik und Funktion: Peter Geach.” In: Martin Hähnel (ed.): Der Aristotelische Naturalismus: Ein Handbuch. Metzler: Stuttgart,163-174. ISBN: 978-3-476-04332-0 (Hardcover). DOI: 10.1007/978-3-476-04333-7. Table of Contents Introduction.............................................................................................................................................1 Short Biography......................................................................................................................................2 The Grammar of Moral Expressions such as “Good” or “Should”.............................................3 The Frege-Geach Problem....................................................................................................................6 The Supposed “Naturalistic Fallacy”..................................................................................................8 Natural Teleology...................................................................................................................................9 The Role of the Virtues in Moral Life..............................................................................................10 Annotated Bibliography......................................................................................................................11
    [Show full text]
  • Antoine Arnauld | Encyclopedia.Com
    encyclopedia.com Antoine Arnauld | Encyclopedia.com Complete Dictionary of Scientific Biography COPYRIGHT 2008 Charles Scribner's Sons 4-5 minutes (b. Paris, France, 1612; d. Brussels, Belgium, 6 August 1694) mathematics, linguistics. Arnauld was the youngest of the twenty children of Antoine Arnauld, a lawyer who defended the University of Paris against the Jesuits in 1594. He was ordained a priest and received the doctorate in theology in 1641, and entered the Sorbonne in 1643, after the death of Richelieu. In 1656 he was expelled from the Sorbonne for his Jansenist views, and spent a good part of the rest of his life in more or less violent theological dispute. He died in self-imposed exile. Although in many of his nontheological writings Arnauld is identified with the Port-Royal school, his voluminous correspondence—with Descartes and Leibniz, among others—bears witness to his own influence and acumen. His philosophical contributions are to be found in his objections to Descartes’s Méditations, in his dispute with Malebranche, and in the Port-Royal Logic, which he wrote with Pierre Nicole. The latter, a text developed from Descartes’s Regulae, elaborates the theory of “clear and distinct” ideas and gives the first account of Pascal’s Méthode. It had an enormous influence as a textbook until comparatively recent times. The profound influence of the Regulae is shown in both the Logic and the Port-Royal Grammar, where it is assumed that linguistic and mental processes are virtually identical, that language is thus to be studied in its “inner” and “outer” aspects. This point of view underlies the project for a universal grammar and the notion of the “transparency” of language: mental processes are common to all human beings, although there are many languages.
    [Show full text]
  • [Sample Title Page Format]
    To Want Nothing: A Badiouian Reading of Radical Orthodoxy By David John DeCoste A Thesis Submitted to Atlantic School of Theology, Halifax, Nova Scotia in Partial Fulfillment of the Requirements for the Degree of Master of Arts in Theology and Religious Studies. March 2013, Halifax, Nova Scotia Copyright David John DeCoste, 2013. Approved: Dr. David Deane Supervisor Dr. Susan Slater Examiner Dr. Neil Robertson Examiner Date: April 3, 2013 2 Abstract To Want Nothing: A Badiouian Reading of Radical Orthodoxy by David John DeCoste April 3, 2013 This thesis argues that Alain Badiou presents a challenge to Radically Orthodox thinkers by claiming that theological discourse on being can only articulate a description of a structured presentation of an inconsistent multiplicity; a situation referred to throughout the thesis as “a Badiouian thinking of the One.” The argument begins by explaining how in the contemporary context Badiou identifies two forms of thinking the One: positivism and theology. It follows that if positivism and theology are two forms of the same thinking then there must be common elements or logics at work in their separate discourses. Three elements shared by both discourses are shown to be at work in both a positivist project—Daniel Dennett’s philosophy of consciousness—and a theological project—Radical Orthodoxy. Ultimately, in establishing how the three elements are common to both discourses Radical Orthodoxy is identified as an example of a Badiouian thinking of the One. 3 Contents Introduction: 0 ................................................................................................................................. 4 1.0 Thinking the One: A Positivist Example............................................................................... 8 1.01 Evolutionary progression ............................................................................................... 33 1.02 Positing an abstraction: Dennett’s Universal Acid .......................................................
    [Show full text]
  • The Hyperbolic Way to Truth from Balzac to Descartes: “Toute Hyperbole Tend Là, De Nous Amener À La Vérité Par L’Excès De La Vérité, C’Estàdire Par Le Mensonge”1
    THE HYPERBOLIC WAY TO TRUTH FROM BALZAC TO DESCARTES: “TOUTE HYPERBOLE TEND LÀ, DE NOUS AMENER À LA VÉRITÉ PAR L’EXCÈS DE LA VÉRITÉ, C’ESTÀDIRE PAR LE MENSONGE”1 Giulia Belgioioso* In Th e History of Scepticism From Savonarola to Bayle Richard Popkin refers to Guez de Balzac only four times,2 and never alone: in every reference Balzac is joined with some other relevant intellectual fi gure, such as Antoine Arnauld, the Jesuits, Jean Silhon and—in two occur- rences—Descartes. In his view, these fi gures represent ‘Catholic fanati- cism,’ fi gures who set themselves against La Mothe Le Vayer, assumed to be a monster who threatens religion and faith. According to a hypothesis René Pintard advanced in 1937,3 but now much disputed, La Mothe Le Vayer’s Dialogues could be construed as the “méchant livre” to which Descartes refers in his letter to Mersenne4 of May 6, 1630. Popkin is right to introduce Balzac as the heir of Roman Catholicism as reformed by the Council of Trent, very far from humanist writers and reformers such as Erasmus and George Buchanan (1586–1582). My aim in this paper is not to rehabilitate Balzac, however. Rather, I am especially interested in his notion of “hyperbole”—what he called “the way to reach truth through lying”—for I believe Descartes took advantage of such a hyperbolic procedure in his fi rst three Meditations. Important evidence for this reading is to be found, as I will later show, in the discussion between Descartes and Antoine Arnauld. * Università del Salento, Italy.
    [Show full text]
  • Blaise Pascal: from Birth to Rebirth to Apologist
    Blaise Pascal: From Birth to Rebirth to Apologist A Thesis Presented To Dr. Stephen Strehle Liberty University Graduate School In Partial Fulfillment of the Requirements for the Course THEO 690 Thesis by Lew A. Weider May 9, 1990 TABLE OF CONTENTS INTRODUCTION 4 Chapter I. JANSENISM AND ITS INFLUENCE ON BLAISE PASCAL 12 The Origin of Jansenism . 12 Jansenism and Its Influence on the Pascals . 14 Blaise Pascal and his Experiments with Science and Technology . 16 The Pascal's Move Back to Paris . 19 The Pain of Loneliness for Blaise Pascal . 21 The Worldly Period . 23 Blaise Pascal's Second Conversion 26 Pascal and the Provincial Lettres . 28 The Origin of the Pensees . 32 II. PASCAL AND HIS MEANS OF BELIEF 35 The Influence on Pascal's Means of Belief 36 Pascal and His View of Reason . 42 Pascal and His View of Faith . 45 III. THE PENSEES: PASCAL'S APOLOGETIC FOR THE CHRISTIAN FAITH 50 The Wager Argument . 51 The Miracles of Holy Scripture 56 The Prophecies . 60 CONCLUSION . 63 BIBLIOGRAPHY . 65 INTRODUCTION Blaise Pascal was a genius. He was revered as a great mathematician and physicist, an inventor, and the greatest prose stylist in the French language. He was a defender of religious freedom and an apologist of the Christian faith. He was born June 19, 1623, at Clermont, the capital of Auvergne, which was a small town of about nine thousand inhabitants. He was born to Etienne and Antoinette Pascal. Blaise had two sisters, Gilberte, born in 1620, and Jacqueline, born in 1625. Blaise was born into a very influential family.
    [Show full text]