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Thursday, November 28, 2019

Appalachian Heritage

As I said in the introduction to the previous article about Blaise Pascal, I recently dug up a box of old floppy discs and used a USB floppy drive to read them and save what I thought was worth saving for my own personal reasons or to pass some of it on either here in this blog or as ideas for writing to be published in more traditional formats.  Below, I have inserted a brief, less than 400 words, article I wrote many years ago about my thoughts of the importance of having native Appalachians acknowledge and believe in their heritage as Appalachians.  It is instructive to me both from the point of view of looking back on how my opinions and ideas have developed over time and from the point of view that it still ties in strongly with much of the other work on this blog about Appalachia and Appalachian Studies.  Here it is!  

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Appalachian Heritage

            For this little writing exercise, I will examine an issue that has been important to me for many years, Appalachia and Appalachian Heritage issues.  Many, if not most, of the students in Eastern Kentucky today are natives of Appalachia.  Yet the issues involved in living in the region and being of Appalachian Heritage mean little to most of these people.  They are not unique.  Most of the natives of Appalachia spend far more time forgetting than remembering their heritage.  Appalachians are a genuine American minority.  We have a unique culture, history, sociology, and lifestyle.  Yet we are ignored by mainstream society at best and ridiculed at worst.  The literature of the region is unique, as are the music, customs, art, and history.  Appalachian natives should seek to learn about, preserve, and promulgate our heritage.  There are several good museums, colleges, and community cultural centers in the area.  The Highlander Center in New Market, Tennessee, founded by Don West and Miles Horton is such a place.  The Appalachian Studies Program at Appalachian State University is another.  The graduate school there is named for Cratis D. Williams, a native of Louisa, Kentucky, and graduate of Morehead State University who has written several important Appalachian books and served as an educator and administrator at one of the best small universities in the region.  The Appalachian South Folklife Center in Pipestem, West Virginia, a second institution founded by Don West, is another fine center dedicated to the preservation of Appalachian culture.  All these institutions and several dozen more work on a daily basis to further the Appalachian way of life.  Writers such as Don West, James Still, Albert Stewart, Bob Snyder, P. J. Laska, Edwina Pendarvis, and Gurney Norman have all spent years writing about the Appalachian way of life.  I have studied and learned about Appalachia since I was in my early teens.  I work constantly to learn more and to pass that information on to other natives of the region.  Like any cultural minority, Appalachians must strive to avoid being assimilated out of existence.  We have many things to be proud of and we should show off that pride constantly.

Blaise Pascal, A Multifaceted Genius

Recently, I dug out some old floppy discs which I had used twenty or more years ago and used a USB floppy drive to read them and see if there was anything I wanted to salvage from them.  I found this academic paper I had written years ago about Blaise Pascal, one of the most fascinating humans to ever walk the face of the earth.  Some of you, if you are well read, mathematicians, gamblers, philosophers, or thinking religionists you might have heard of him.  Most of you will not have heard of him.  But he is one of the most important people in the early history of several different disciplines: mathematics, philosophy, game theory, decision theory, and an area of religious philosophy known as Christian apologetics.  Here is that rather short paper I wrote about him a long time ago.  I hope at least one of you enjoys it.  

Let me warn you that this did not translate well from a floppy disc to this blog format but it is easily readable in spite of the software issue.  I might have even written this on a Brother Word Processor which would explain the issue.  I hope it doesn't make it too difficult for those of you who chose to read it to gain something from it.  Let me also suggest that you go to a good library and read a copy of his book "Pensees".  

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To: Whom It May Concern:


 


Re: An Examination Of The Ideas Of Blaise Pascal


 


Dear Sir or Madam:


 


I extend to you the opportunity to join me in both enjoying and questioning the attached work.  It is both interesting and risky.  Very rarely is it wise to postulate a piece of work from a viewpoint that quotes freely from the Bible.  I took a calculated risk in writing this piece from this position.  I am undecided about the success of the endeavor.  I suspect that it would be lauded by most Christians and indicted by most non-believers.  The quality of the writing is generally good.  However, as frequently happens with Biblically based argument, it seems to appear stilted and unnatural.  It is questionable to attack the work of one well-known Christian thinker by using the text on which he based his life.  The argumentation seems to tail off near the conclusion.  It may perhaps have not been sufficiently supported by academic research outside the Bible.  However, it is also a genuine academic effort to study the Bible.  The attempt to utilize the Pascal quote to formulate a thesis that questioned the writer’s commitment to the spiritual experience may have been an intellectual parlor trick of sorts.  Like the entire thesis of the paper this is risky business.  It is impossible for any author to adequately judge his own work.  I leave that task in your hands.  Read.  Enjoy.

Roger D. Hicks

 

 


Roger D. Hicks


AN EXAMINATION OF THE IDEAS OF BLAISE PASCAL


“It is the heart which perceives God and not the reason.”  Blaise Pascal

            Blaise Pascal, son of a French tax collector, lived from 1623 to 1662.  In his remarkably short life of thirty-nine years, he managed to affect three disciplines, mathematics, theology, and philosophy, in ways, which are still felt and discussed more than three hundred years later.  Pascal did groundbreaking work on conic sections, invented a mechanical calculator and the syringe, and his “Pensees” made him an icon to the school of existentialist philosophy.  This paper will examine the influence of some of the ideas contained in the “Pensees” and Pascal’s resultant influence on the worlds of philosophy and religion.
            Pascal became a converted Christian in November 1654 and began to spend time at the Jansenist monastery, Port Royal des Champs.  The monastery was a center for the spread of Jansenism, a branch of Catholicism founded by Cornelis Jansen.  Jansenism numbered among its adherents the artists Nicholas Poussin and Phillipe de Champaigne, and the eminently powerful Cardinal Richelieu.  After his conversion, Pascal began to publish anonymous religious writings in defense of Jansenism. 
            “Pascal’s most famous work in philosophy is ‘Pensees’, a collection of personal thoughts on human suffering and faith in God which he began in late 1656 and continued to work on during 1657 and 1658.  This work contains ‘Pascal’s Wager’ which claims to prove that belief in God is rational with the following argument.
If God does not exist, one will lose nothing by believing in him, while if he does exist, one will lose everything by not believing.[1]
            This statement has been bandied through arguments and across pulpits worldwide.  The statement is at the heart of Pascal’s philosophy.  In fact, it is at the heart of all modern existentialism.  ‘Pascal’s wager’ has been the cornerstone on which thousands of men and women have built deep religious beliefs.
            Dr. A. J. Krailsheimer, in his introduction to the Penguin Classics edition of “Pensees”, writes: “The ‘Pensees’ are a …direct attempt to communicate to others what had been vouchsafed to him.”[2]  This ‘direct attempt’ can be seen as Pascal’s personal form of evangelism.  Pascal had become a Christian by virtue of a cathartic experience.  Marc Escholier writes in “Port Royal The Drama of The Jansenists” that:
“For the first time, Pascal rebelled against the reason that could show him the straight path but could not open it to him; the false God he had adored was nothingness.  It nevertheless remained within him, separating his heart from the superhuman world for which he had been created.  ‘Humble yourself, powerless reason; be silent imbecile nature; learn that man is infinitely higher than man and listen to your master.  Hear God!’  The scientists fell to his knees; he humbled his talents.”[3]

However, the mathematician in the man required that he formulate and promulgate his ‘wager’.  Pascal used his intellectual abilities to justify the cathartic experience of his conversion.  In spite of his deeply held religious convictions, he could not simply expose those convictions to the world of his intellectual peers.  Pascal could voice, but not fully accept the truth of the quote from the “Pensees” which is used to head this paper: “It is the heart which perceives God and not the reason.”

This flaw in the Christianity that Pascal practiced may be contrasted with that practiced by an earlier and equally intellectual man who benefited from a cathartic conversion.  Saul of Tarsus, a Jew whose intellectual prowess might have rivaled that of Pascal, chose an entirely different response to his conversion experience.  In First Corinthians 1.19-21, Paul writes of intellectualism and conversion:
“For it is written, ‘I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart.’  Where is the wise man?  Where is the scribe?  Where is the debater of this age?  Has not God made foolish the wisdom of the world?  For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.”[4]

This greatest of preachers and intellectual equal of Pascal obviously chose to take a markedly different approach.  Paul chose to set aside his intellectual leanings and take the leap of faith.  This leap of faith and total acceptance of the teachings of the Bible was impossible for Pascal.  Yet he must have read Pauline Letters.  In the continued discussion of wisdom that comprises much of First Corinthians, Paul goes on to say:
“When I came to you brethren, I did not come proclaiming to you the testimony of God in lofty words or wisdom…Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away.  But we impart a secret and hidden wisdom of God which God decreed before the ages for our glorification.”[5]

This marked difference between Pascal and his predecessor lies at the heart of the perpetual discussion of how a Christian responds to the conversion experience.  Do they seek like Pascal to intellectually leave the high ground available for retreat? Or do they seek like Paul to detach themselves from the intellectualizations and accept the conversion experience at face value?  Does the cathartically converted Christian truly believe that it is the ‘heart which perceives God’?  Or like Pascal, in spite of his quoted words, do they continue to view the conversion experience from a mental viewpoint?
Paul obviously believed that the correct position on this issue was the position of the heart.  He wrote in his Letter To The Phillipians that the followers of Jesus Christ should “…work out your own salvation with fear and trembling…”.[6]  Although this statement is frequently applied to more fundamentalist positions, it is equally applicable to any situation in which the Christian finds herself confronted with the decision to defend her religion on an intellectual footing or one which is centered in the heart.
In modern society, it is frequently more difficult to defend the position of the heart than it was during The Enlightenment.  Modern society is moving rapidly away from many customs and values that were inherited from the eras in which both Paul and Pascal lived.  These changes are being fueled by rapid developments in the sciences, and in particular by computer technology.  These changes can be likened to those that The Enlightenment brought about.  They, in both cases, have moved humanity in directions that are presumed to have been upward and forward.  However, this era, like The Enlightenment, will only be fully judged in centuries to follow. 
This writer will take the Pauline position and avoid the intellectualization that was so dear to Pascal.  The modern adherent to the Pauline position is required to withstand opposition and ridicule much like that which Pascal withstood in his era because of his espousal of the Jansenist position.  In 1657, the Vatican banned his work in Rome.[7]  However, Pascal did manage to leave the world via natural causes unlike Paul. 
It is unlikely in the modern world that a holder of any intellectual position will die at the hands of his detractors.  Yet we modern intellectuals could learn a great deal from Pascal who, in spite of his intellectualization, was willing to take a firm stance and endure venomous criticism of that position.  We could learn even more from Paul who not only took a position that was open to criticism, but also took that position based on the dictates of the heart.  Such men and women are damnably rare today.


Works Cited
Clark, Ruth. Strangers & Sojourners At Port Royal. New York: Octagon Books, 1972

Escholier, Marc. Port Royal The Drama Of The Jansenists. New York: Hawthorn Books,      
            Inc. 1968.

The Oxford Annotated Bible.  New York: Oxford University Press, 1962.

Pascal, Blaise. Pensees. London: Penguin Books, 1966.


http:/members.aol.com/KatherenaE/private/Philo/Pascal/pascal.html



[2] Krailsheimer, Dr. A. J.,ed. Introduction. “The Pensees”. London: Penguin Books, 1966. P20.
[3] Escholier, Marc. Port Royal The Drama of the Jansenists. New York: Hawthorn Books, Inc.1968. P89.
[4] “The First Letter Of  Paul To The Corinthinians” Ch. 1, Vs. 19-21. The Oxford Annotated Bible. New  
     York: 1962.
[5] Ibid. Ch.2, Vs. 1, 6, & 7.
[6] Ibid. Phillipians. Ch 2. V. 12.
[7] Clark, Ruth. Strangers & Sojourners At Port Royal. Octagon Books: New York, 1972. P. 152.