Pascal’s Wager Link to Pascal’s Wager on Wikipedia
It is sometimes considered the world’s first work of existentialism.
If reason is truly broken and cannot serve as a foundation for determining the existence of God, then all that remains is a coin toss.
- +1(blu3mo)
- Is there Resignation in Philosophy?
According to Pascal’s assessment, the wager is inevitable, and anyone who cannot believe in the evidence or refutation of God’s existence will inevitably face a situation where infinite happiness is at risk. The “infinite” expectation of belief is always greater than the expectation of disbelief.
- Only the choices of believing in the Christian God or believing in nothing are mentioned, but is this a result of a flawed dichotomy?
- Was this all that was visible in the world at that time?
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Pascal himself does not consider other religions in the section on the wager, but that is probably because in other parts of “Pensées” (and in his other works) he considers Stoicism, Paganism, Islam, Judaism, and concludes that if any faith is correct, it has something in common with the Christian faith.
- www(blu3mo)
- I see, haha(blu3mo)
- The criticism that the basis for it being +∞ is lacking is possible.
- In fact, if you can provide a basis for the definition there, then God probably exists.
However, Pascal does not claim that accepting this wager alone is sufficient for salvation. In the section where the wager is written, Pascal explains that while it may be a driving force for faith, it is not faith itself.
Infinite—nothing.—Our soul is cast into a body, where it finds number, time, dimension. Thereupon it reasons, and calls this nature, necessity, and can believe nothing else.
Unity joined to infinity adds nothing to it, no more than one foot to an infinite measure. The finite is annihilated in the presence of the infinite, and becomes a pure nothing. So our spirit before God, so our justice before divine justice. There is not so great a disproportion between our justice and that of God, as between unity and infinity.
The justice of God must be vast like His compassion. Now justice to the outcast is less vast, and ought less to offend our feelings than mercy towards the elect.
We know that there is an infinite, and are ignorant of its nature. As we know it to be false that numbers are finite, it is therefore true that there is an infinity in number. But we do not know what it is. It is false that it is even, it is false that it is odd; for the addition of a unit can make no change in its nature. Yet it is a number, and every number is odd or even (this is certainly true of every finite number). So we may well know that there is a God without knowing what He is. Is there not one substantial truth, seeing there are so many things which are not the truth itself?
- Discussion on Infinity
- It seems to be saying that we know that God exists, but we don’t know what God is like, right? (blu3mo)
- Is this something that can be known a priori?
We know then the existence and nature of the finite, because we also are finite and have extension. We know the existence of the infinite, and are ignorant of its nature, because it has extension like us, but not limits like us. But we know neither the existence nor the nature of God, because He has neither extension nor limits.
But by faith we know His existence; in glory we shall know His nature. Now, I have already shown that we may well know the existence of a thing, without knowing its nature.
Let us now speak according to natural lights.
If there is a God, He is infinitely incomprehensible, since, having neither parts nor limits, He has no affinity to us. We are then incapable of knowing either what He is or if He is. This being so, who will dare to undertake the decision of the question? Not we, who have no affinity to Him.
- Agnosticism, something like that
- There was a word for it, I think
- Our finite reason cannot comprehend the infinite, something like that
Who then will blame Christians for not being able to give a reason for their belief, since they profess a religion for which they cannot give a reason? They declare, in expounding it to the world, that it is a foolishness, stultitiam;90 and then you complain that they do not prove it! If they proved it, they would not keep their word; it is in lacking proofs, that they are not lacking in sense. “Yes, but although this excuses those who offer it as such, and takes away from them the blame of putting it forward without reason, it does not excuse those who receive it.” Let us then examine this point, and say, “God is, or He is not.” But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? According to reason, you can do neither the one thing nor the other; according to reason, you can defend neither of the propositions.
- It’s understandable that there is no reason
Do not then reprove for error those who have made a choice; for you know nothing about it. “No, but I blame them for having made, not this choice, but a choice; for again both he who chooses heads and he who chooses tails are equally at fault, they are both in the wrong. The true course is not to wager at all.”
Yes; but you must wager. It is not optional. You are embarked.- You are being forced to make a choice. Which option will you choose? Let’s see. Since you have to choose, let’s see which one interests you the least. You have two things to lose: truth and goodness. And you have two things to stake: your reason and will, your knowledge and happiness. And your nature has two things to avoid: error and misery. Choosing one over the other won’t shock your reason, since you have to choose. That’s settled. But what about your happiness? Let’s weigh the potential gain and loss in betting on the existence of God. Let’s evaluate these two possibilities. If you win, you gain everything. If you lose, you lose nothing. So, without hesitation, wager that God exists. “That sounds great. Yes, I must wager. But maybe I’m wagering too much.” Let’s think about it. If there was an equal chance of gaining two lives instead of one, you would still wager. But if there were three lives to gain, you would be imprudent not to risk one life to gain three. And here, there is an eternity of life and happiness. So, even if there were an infinite number of chances, with only one being for you, it would still be rational to wager one life to win two. It would be foolish to refuse to stake one life against three in a game where there is an equal risk of loss and gain. But here, there is an infinity of infinitely happy life to gain, a chance of gain against a finite number of chances of loss, and what you stake is finite. It’s all divided. Whenever there is an infinity of infinitely happy life to gain and not an infinity of chances of loss against that gain, there is no time to hesitate. You must give it all. And so, when you are forced to play, you must abandon reason to preserve your life rather than risk it for infinite gain, which is as likely to happen as the loss of nothingness.
It’s pointless to say that it’s uncertain if we will gain and certain that we risk, and that the infinite distance between the certainty of what is staked and the uncertainty of what will be gained equals the finite good that is staked against the uncertain infinite. That’s not true. In reality, every player stakes a certainty to gain an uncertainty. Yet, they stake a finite certainty to gain a finite uncertainty without violating reason. There is no infinite distance between the certainty staked and the uncertainty of the gain; that is false. In fact, the uncertainty of the gain is proportional to the certainty of the stake based on the proportion of the chances of gain and loss. So, if there are as many risks on one side as on the other, the logical course is to play. Then, the certainty of the stake equals the uncertainty of the gain. There is no infinite distance between them. Thus, our proposition is of infinite strength when there is a finite stake in a game with equal risks of gain and loss and an infinite gain. This can be proven, and if humans are capable of any truths, this is one.
“I admit it, I confess it. But is there no way to see the faces of the cards?” Yes, through Scripture and other means. “Yes, but I am bound and unable to believe. I am forced to wager and I am not free. I am unable to believe and yet you want me to convince myself. What should I do?”
That’s true. But at least acknowledge your inability to believe, since reason leads you to this point, yet you cannot believe. Try to convince yourself, not by increasing the proofs of God, but by reducing your passions. You want to have faith but don’t know how. You want to cure yourself of unbelief and seek a remedy. Learn from those who were once in your position and who now risk everything they have. These are people who know the path you want to follow and who have been cured of the same illness you want to be cured of. Follow the path they took, act as if you believe, take part in religious rituals, and so on. Even this will naturally lead you to believe and lessen your skepticism. “But I’m afraid of doing that.” And why? What do you have to lose?
But let me show you that following this path will actually lessen your passions, which are obstacles for you.
This is the end of the discourse. Now, what harm will come to you by choosing this side? You will become faithful, honest, humble, grateful, generous, a sincere friend, and truthful. Of course, you won’t have those harmful pleasures like fame and luxury, but won’t you have other pleasures? I can assure you that you will gain in this life, and with each step you take on this path, you will see a certainty of gain and realize how insignificant the risk is. Eventually, you will recognize that you have wagered for something certain and infinite, giving up nothing in return.
“Ah! This discourse excites me, enchants me,” etc.
If you find this discourse pleasing and impactful, know that it was delivered by a man who knelt in prayer before and after, to the infinite and indivisible Being, offering everything he has. You too should offer everything you have for your own good and for the glory of God, so that strength may be given to humility.