  Pascal was little concerned about the freedom of human choices that result, for example, in deciding to read one book rather than another, or in analyses of what it means to claim that an agent could have chosen or done otherwise. The comprehensive concupiscence under which human nature struggled, according to Pascal's account of the Fall, implied that what are usually called human ‘choices’ are determined by the dominant desires of each individual. That provided a naturalistic theory of mundane human choices. The less mundane cases, which were the focus of Pascal's interest, include those where someone ‘chooses’ to act morally or otherwise. According to the Jansenist theory of grace, God intervenes in the lives of individuals and makes it possible for them to choose something that otherwise they could not have chosen, namely, to act in a manner that is conducive to salvation. If God's assistance is sufficient to guarantee the efficacy of a human choice, it would seem that the choice of a human agent is determined by God's greater power. On the other hand, if God's grace were inefficacious, it would seem as if He provides inadequate assistance because He relies on natural human powers to exercise free will and thereby to supply what is missing from divine grace. This latter position was rejected by Pascal as heretical and semi-Pelagian.