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Zur Französischen Pascal-Renaissance Im 19 Sonderdrucke aus der Albert-Ludwigs-Universität Freiburg Albert Raffelt Zur französischen Pascal-Renaissance im 19. Jahrhundert im Blick auf Maurice Blondel Originalbeitrag erschienen in: Dominik BURKARD ; Nicole PRIESCHING (Hrsg.): Katholiken im langen 19. Jahrhundert : Akteure – Kulturen – Mentalitäten. Festschrift für Otto Weiß. Regensburg : Pustet, 2014, S. 183-210 Albert Raffelt Zur französischen Pascal-Renaissance inn 19. Jahrhundert im Blick auf Maurice BlondeP 1. Verdikt der Aufklärung und Begeisterung der Romantik Die AuftLJärung war Pascal nicht gewogen. Condorcets Ausgabe der Pensees ehr• te zwar den Wissenschaftler, aber das Memorial wurde als „Amulett" quasi dis• qualifiziert, Pascal in den Autor mathematischer Leistungen und den Autor des „Amuletts" und verwandter Texte unterteilt.^ Und Voltaire gab der Ausgabe ein Resümee seiner Pascal-Kritiken bei.^ Ganz anders im 19. Jahrhundert. Mit Chateaubriands (1768-1848) Arbeit über den Geist des Christentums - so der deutsche Titel des Genie du Christianisme - liegt ein klassischer Text vor. Obwohl viel zitiert, lässt er sich nicht umgehen: „Es gab einen Menschen, welcher im zwölften Jahre mit Strichen und Kreisen mathematische Sätze erfand, welcher mit sechzehn die gelehrteste Abhandlung über die Kegelschnitte schrieb, die man seit dem Altertum gesehen hatte; welcher mit neunzehn die Maschine tur eine Wissenschaft, die gänzlich im Verstände ruht, ersann; welcher mit dreiundzwanzig das Phänomen des Luftdrucks bewies und 1 Pascal gehört zu den polarisierenden Geistern, bei denen auch noch die Rezeption aspekt• reich und bedenkenswert ist. Für den deutschen Sprachraum (vor allem) hat dies Otto WEISS, „Der erste aller Christen", Zur deutschen Pascal-Rezeption von Friedrich Nietzsche bis Hans Urs von Balthasar, Regensburg 2012, deutlich gemacht. Hier soll ein kleiner Aus• schnitt fiir Frankreich ergänzt werden. 2 Blaise PASCAL, Pensees. Avec les Notes de M. de Voltaire, Bd. 1, London 1785, (29H32). Vgl. auch Albert RAFFF.LT, Rezension zu: Les Pensees de Pascal. Editees par Francis Kaplan, in: Theologie und Philosophie 60 (1985), 445^50. 3 Vgl. dieselben auf deutsch in: Blaise Pascal's Gedanken. Nebst den Anmerkungen Voltaire's. Übersetzt von Heinrich HESSE (Reclams Universalbibliothek 1621-1623), Leipzig 1881 U.Ö.; Neuausgabe: München 1984. - Dazu: Albert RAFFF.LT, „Ich wage es, die Partei der Menschheit zu ergreifen Das Oottesbild der AutTclärung. Voltaire kritisiert Pascal, in: Jürgen HoLRLN/Michael KLSSLER (Hg.), Gottesbilder. Die Rede von Gott zwischen Tradition und Moderne, Stuttgart 1988, 87-107. 184 Alberl Raffelt Die französische Pascal-Rezeption im 19. Jahrhundert 185 einen der großen Irrtümer der alten Naturkunde zerstörte; welcher in dem Alter, Interpreten des 19. Jahrhunderts sind ihm nicht gefolgt, mussten sich aber von wo die andern Menschen kaum zu leben beginnen, nach einem Laufe durch den ihm absetzen. Definitiv machte erst die Dissertation von Edouard Droz, Etüde ganzen Umkreis der menschlichen Wissenschaften das Nichts derselben durch• sur le scepticisme de Pascal considere dans le livre des „Pensees"'' dieser Inter• schaute, und seine Gedanken zu der Religion hinwandte; welcher immer krän• pretation ein Ende. Die Ausgabe von Prosper Faugere'' suchte nun - editorisch kelnd und leidend bis zu seinem Tode im neununddreißigsten Jahre des Lebens im Gefolge Cousins - der Authentizität, Vollständigkeit, wie der systematischen die Sprache Bossuets und Racine's festlegte, und das Muster vollkommensten Absicht Genüge zu tun. Witzes wie strengsten Nachdenkens gab; welcher endlich in den kurzen Zwi• Verfolgen wir zunächst den Faden der Editionsgeschichte. Neue Versuche wa• schenräumen seiner Leiden durch Forschung eine der schwierigsten Aufgaben der ren erstens ideologisch (oder ideell) motiviert, so mit der Absicht, Pascal kon• Geometrie löste, und auf das Papier Gedanken hinwarf, die eben so gut zu Gott fessionell festzulegen. Die protestantische Edition schuf Jean Frederic Astie;'" wie zum Menschen passen. Dieses außerordentliche [effrayant] Genie nannte sich katholische Ausgaben als Nachdrucke der Port-Royal-Edition gab es natürlich Blaise Pascal"." verschiedentlich, eine eigentliche bewusst katholische Edition auf neuem philolo• Chateaubriands bewundernder Text gilt dem Gesamtphänomen Pascal. Der gischem Stand erarbeiteten der Domkapitular Victor Rocher und der Generalvikar spezielle Blick auf die Pensees - sie sind für unsere Themenstellung entscheidend Aloise Guthlin," beide aus Orleans, also aus dem Umkreis des liberalen Bischofs - muss einerseits doch auf das 18. Jahrhundert zurückblicken, anderseits hat die Felix A. Ph. Dupanloup (1802-1878). Daneben blieb zweitens die Möglichkeit, entscheidende Wende etwas später anzusetzen.^ den systematischen Plan Pascals besser zu realisieren; das konnte sich mit dem 8 Edouard DROZ, Etüde sur le scepticisme de Pascal considere dans le livre des „Pensees", Paris: Alcan, 1886, 388: „Si l'on pense ... que la foi difFere de la science, que Jesus-Christ 2. Probleme der Edition differe de Socrate, que le coeur difTere de l'intelligence, l'amour de l'argumentation, le peche originel de la liberte, l'histoire de l'observation, la tradition de la critique, on peut affirmer avec confiance que Pascal ne fut sceptique ni par methode ni par doctrine." Was Ersteres anbelangt, so ergänzen Ausgaben des 18. Jahrhunderts den Textbe• 9 Prosper FAUGERE (Hg.), Pensees, fragments et lettres de Blaise Pascal, publies pour la pre- stand. Der Abbe Charles Bossut steht mit seiner neugeordneten Pensees-Ediüon miere fois conformement aux manuscrits originaux en grande partie inedits, 2 Bde, Paris in seiner Gesamtausgabe des Pascalschen Werks dafür,^ der Oratorianer-Pater An• 1844. - Die Ausgabe enthält als Band 2 die „Fragments d'une apologie du christianisme, dre hat dies speziell für die Pensees in seiner alles zusätzlich bekannte Material in QU Pensees sur la religion". Sie ist zugleich einer der ersten Versuche einer Rekonstruktion der Pascalschen Apologie selbst. Sie beginnt selbstredend mit dem Thema der „Misere de einem Supplement unterbringenden und ansonsten die Ordnung von Port-Roya! l'homme sans Dieu". Der zweite Teil heißt „Felicite de l'homme avec Dieu, ou qu'il y a wahrenden Ausgabe geleistet.' un reparateur par l'Ecriture". Er ist bei weitem umfangreicher, enthält die „historischen" Eine neue Wirksamkeit schuf den Pensees aber Victor Cousins Weckruf hin• Teile und schließt mit den Kapiteln über Jesus Christus und das Christentum (darunter der Mystere de Jesus) und zum Schluss der „Ordre". Dt. übersetzt von C. F. SCHWARTZ, Pascal's sichtlich der Authentizität der vorliegenden Textfassungen mit der Forderung des Gedanken, Fragmente und Briefe, 2 Teile, Leipzig '1865. - Eine philologisch verbesserte Rückgriffs auf das Manuskript. Victor Cousins Bedeutung für die Pascal-Inter• Version auf der Basis Faugeres lieferte Auguste MOI.INIER, Les Pensees de Blaise Pascal, 2 pretation liegt nicht nur in der Editionsproblematik. Er hat durch seinen Blick aul Bde., Paris 1877. die Veränderungen der Ersteditoren gerade bei Fragmenten, die anscheinend den 10 Pensees de Pascal disposees suivant un plan nouveau ed. complete d'apres les demiers tra- vaux critiques avec des notes, un index et une preface par J[ean] F[rederic] ASTIE, 2 Bde., Skeptiker Pascal zeigen, eine falsche Interpretationsfährte gelegt. Die bedeutenden Paris/Lausanne 1857. - Die Ausgabe ist Alexandre Vinet gewidmet. Ihr Ziel: „il faut qu'elle restitue aux Pensees leur caractere de livre edifiant" (1, 10); theologisch: „on s'est tenu au plan qui est necessairement fourni par I'idee-mere de I'ouvrage de Pascal ... Pascal part de 4 Franijois Rene Auguste DE CHATEAUBRIAND, Der Geist des Christentums, Bd. 2, Freiburg l'homme pour arriver ä Dieu" (1,12). Ein umfangreiche Auseinandersetzung mit ihr liefert i.Br. M857, 60-61. Neuübersetzung: Franfois Rene Auguste DE CHATEAUBRIAND, Geist dt-;- Charles Augustin SAINTE-BEUVE, Port-Royal, Bd. 3, Paris "1878, 614-621. Wir zitieren das Christentums, bearb. und hg. von Jörg SCHENUIT, Berlin 2004, 425 f. siebenbändige Werk nach dieser Ausgabe. 5 Hilfreich ist Bemard AMOUDRU, La vie posthume des Pensees (Cahiers de La nouvelle joui- 11 Victor ROCHER (Hg.), Pensees de Pascal sur la religion: Puhl, d'apres le texte authentique nee 33), Paris 1936. et le plan de l'auteur, Tours 1873. - Aloise GUTHLIN (Hg.), Les Pensees de Pascal. Repr 6 Charles BOSSUT (Hg.), CEuvres de Blaise Pascal, Bd. 2, La Haye 1779. d'apres le texte autographe, disposes selon le plan primitif et suivies des Opuscules, Paris 7 Pensees de M. Pascal sur la religion, et sur quelques autres sujets, Paris: Nyon 1783. 1896. 186 Alben Raffelt Die französische Pascal-Rezeption im 19. Jahrhundert 187 eben genannten Ziel - wie bei den gerade genannten Editoren - verbinden. Drit• 3. Interpretationen tens gab es den Versuch der reinen Objektivität: Was braucht es editorische Vor• entscheidungen? Das Manuskript liegt schließlich vor! Gustave Michaut edierte Die editorische Seite ist das eine. Die Interpretation ist davon nicht unabhängig schlicht das Manuskript.'^ Die Grenze der Objektivität: Die Anordnung ist die bzw. die Edition ist schon ein Teil der Interpretation. Aber die Deutung der Ma• eines Buchbinders des 17./I8. Jahrhunderts. Schließlich zog - viertens - Leon krostrukturen setzt doch erst mit ihr ein. Und Pascal zog auch im 19. Jahrhundert Brunschvicg die Konsequenz, allein nach der Bequemlichkeit des Lesers vorzu• Denker an, die nicht vom Spott des 18. Jahrhunderts abgehalten
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