The critic of the human’s condition after the fall is irreducibly theological. He argues that the fall is the secret centre of modernity (Wood 46). He offers lenses through which one can view the human condition in terms of theology. Pascal reveals diversion and boredom as correlative expressions of the human condition after the fall. Moreover, on this analysis, diversion becomes self-deceptive and incoherent. People who achieve happiness by diverting activities only contradict themselves. One cannot question Pascal’s view of the world’s imperfection, which originated from the falling. However, the perfect Christian’s position and his politics rest on more theoretical justifications than his reference to the first sin committed by man. Pascal’s account of the beginning of life poses a hypothetical struggle between esteem and power.
After mastery is achieved, the party that is dominant establishes customs and laws to regulate its interests and authority, transmits power via an election or a hereditary succession and location of a political right in the aristocracy, monarch or working class. All this is for the sole purpose of avoiding an endless conflict. After shifting to custom from force, the dominant party becomes allies with the ones it has subjugated.
The party that is weaker desires justice but is unable to achieve it. Therefore, the weaker party employs imaginations in order to justify the customs brought forward by the dominant party. Any careful observer can see Pascal’s imagination at work. This is because Pascal’s arguments are susceptible to imaginative interpretations that are sympathetic (Nemoianu
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