Blaise Pascal's famous Pens es (Thoughts) is, in reality, a collection of notes he made for a book he never wrote. Many of the thoughts are fragmentary in nature, and the sectionalising and numbering was devised by a later editor. Yet they contain the key ideas of his religious philosophy, including his famous wager, as well as many other insights and ideas such as his celebrated comment on Cleopatra's nose. This is a new edition (not a scan) of the W. F. Trotter translation of 1908, with an introduction by T. S. Eliot.

There is good reason why some people don't want to talk about religion in polite company. Like conversations about politics, discussions about religion all too often set people at odds with each other in ways that are hard to predict and difficult to control. For all the controversy involved with such debate, this book invites the reader to engage with an ethical appraisal of religion(s) as they are practised today. It is written in the belief that this is an important dialogue for our time. It claims, despite the emotive character of the subject, that the free exchange of ideas and experience between people of differing views and commitments can with practice generate more light than heat. Particular effort is made to answer the question: how can we fairly evaluate the ethical character of religion(s)? It focuses especially but not at all exclusively on the religions of Christianity and Islam, being critical of them in many respects; but it also offers sharp rebuke to some of the perspectives of Richard Dawkins and others among the new atheists.

The book re-examines the religious thought and receptions of the Syrian poet Abu l-'Ala' al-Ma'arri (d.1057) and one of his best known works - Luzum ma la yalzam (The Self-Imposed Unnecessity), a collection of poems, which, although widely studied, needs a thorough re-evaluation regarding matters of (un)belief. Given the contradictory nature of al-Ma'arri's oeuvre and Luzum in particular, there have been two major trends in assessing al-Ma'arri's religious thought in modern scholarship. One presented al-Ma'arri as an unbeliever and a freethinker arguing that through contradictions, he practiced taqiya, i.e., dissimulation in order to avoid persecution. The other, often apologetically, presented al-Ma'arri as a sincere Muslim. This study proposes that the notion of ambivalence is a more appropriate analytical tool to apply to the reading of Luzum, specifically in matters of belief. This ambivalence is directly conditioned by the historical and intellectual circumstances al-Ma'arri lived in and he intentionally left it unsolved and intense as a robust stance against claims of certainty. Going beyond reductive interpretations, the notion of ambivalence allows for an integrative paradigm in dealing with contradictions and dissonance.