The Thoughts of Blaise Pascal. Blaise PascalЧитать онлайн книгу.
would drive us to seek a more abiding way out of it. But diversion beguiles us and leads us insensibly onward to death.
This is all they have been able to discover to console them in so many evils. But it is a miserable consolation, since it does not serve for the cure of the evil, but simply for the concealment of it for a short time, and its very concealment prevents the thought of any true cure. Thus by a strange inversion of man's nature he finds that the weariness which is his most sensible evil, is in some measure his greatest good, because more than any thing else it contributes to make him seek his true healing, and that the diversion which he regards as his greatest good is in fact his greatest evil, because more than any thing else it prevents his seeking the remedy for his evils. Both of these are admirable proofs of man's misery and corruption, and at the same time of his greatness, since man is only weary of all things, and only seeks this multitude of occupations because he has the idea of a lost happiness. And not finding this in himself, he seeks it vainly in external things, without being able to content himself, because it is neither in us, nor in the creature, but in God alone.
Thoughts.—In omnibus requiem quæsivi.
Were our condition truly happy we need not turn our minds from it in order to become happy.
A little matter consoles us, because a little matter afflicts us.
Strife alone pleases us and not the victory. We like to see beasts fighting, not the victor furious over the vanquished. We wish only to see the victorious end, and as soon as it comes, we are surfeited. It is the same in play, and in the search for truth. In all disputes we like to see the clash of opinions, but care not at all to contemplate truth when found. If we are to see truth with pleasure, we must see it arise out of conflict.
So in the passions, there is pleasure in seeing the shock of two contraries, but as soon as one gains the mastery it becomes mere brutality. We never seek things in themselves, but only the search for things. So on the stage, quiet scenes which raise no emotion are worthless, so is extreme and hopeless misery, so are brutal lust and excessive cruelty.
Continuous eloquence wearies.
Princes and kings sometimes unbend. They are not for ever on their thrones, where they grow weary. Grandeur to be felt must be abandoned, continuity in any thing is displeasing. Cold is pleasant, that we may seek warmth.
Weariness.—Nothing is so insupportable to man as to be completely at rest, without passion, without business, without diversion, without study. He then feels his nothingness, his loneliness, his insufficiency, his dependence, his weakness, his emptiness.
At once, from the depth of his soul, will arise weariness, gloom, sadness, vexation, disappointment, despair.
Agitation.—When a soldier complains of his work, or a ploughman, etc., force them to be idle.
Diversion.—Is not the royal dignity itself so truly great as to make its possessor happy by the mere contemplation of what he is? Must he be diverted from this thought like ordinary people? I see well enough that a man may be made happy by diverting him from the thought of his domestic sorrows so that he apply all his care to excel in dancing. But will it be the same with a king, and will he be happier if he devote himself to these idle amusements rather than to the contemplation of his greatness? And what more satisfactory object can he offer to his mind? Might it not be to lessen his content that he occupy his soul in thinking how to suit his steps to the cadence of an air, or how to throw a bar skilfully, rather than allow it to enjoy peacefully the contemplation of the majesty which wraps him round? Let us make the experiment, let us leave a king all alone, without any gratifications of sense, or any occupation for the mind, without companions, reflecting on himself at leisure, and it will be seen that a king without diversion is a man full of miseries. This is therefore carefully avoided, and there are always about the persons of kings a great number of people who watch to see that diversion succeeds to business, and look after their every hour of leisure to furnish them with pleasures and games, so that no vacancy may be left in life; that is, they are surrounded with persons who take wonderful pains that the king is never alone and able to think of self, knowing well that he will be miserable, king though he is, if he think of self.
In all this I am not speaking of Christian kings as Christians, but simply as kings.
Men busy themselves in pursuing a ball or a hare, and this is the pleasure even of kings.
Cæsar, as it seems to me, was too old to set about amusing himself with the conquest of the world. Such a pastime was good for Augustus or Alexander, who were still young men, and these are difficult to restrain, but Cæsar should have been more mature.
The weariness we experience in leaving occupations to which we are attached. A man lives with pleasure in his home, but if he see a woman who charms him, or if he take pleasure in play for five or six days, he is miserable if he return to his former mode of life. Nothing is more common than that.
Frivolity.—It is plain that the frivolity of the world is so little known, that it is a strange and surprising thing to say it is foolish to seek for greatness, and this is great cause for wonder.
Whoso does not see the frivolity of the world is himself most frivolous. And indeed all see it save young people, who are engaged in turmoil, diversion, and the thought of the future. But take away their diversion and you will see them consumed with weariness; then they feel their nothingness without knowing it. For it is indeed to be unhappy to be intolerably sad as soon as we are reduced to the thought of self, without any diversion.
THE GREATNESS AND LITTLENESS OF MAN.
Greatness, Littleness.—The more light we have, the more greatness and the more baseness we discover in man.
Ordinary men. …
The more cultivated. …
Philosophers.
They astonish ordinary men.
Christians. They astonish Philosophers.
Who then will be surprised to see that Religion only makes us know deeply what we already know in proportion to our light.
For Port Royal. Greatness and Littleness.
Littleness being correlative to greatness, and greatness to littleness, some have inferred man's littleness all the more because they have taken his greatness as a proof of it, and others have inferred his greatness with all the more force, because they have inferred it from his littleness; all that the one party was able to say for his greatness having served only as an argument of his littleness to others, because we are low in proportion to the height from which we have fallen, and the contrary is equally true. So that the one party returns on the other in an endless circle, for it is certain that in measure as men possess light the more they discern both the greatness and the littleness of man. In a word, man knows he is little. He is then little because he is so; but he is truly great because he knows it.
Man knows not in what rank to place himself. He has evidently gone astray and fallen from his true place, unable to find it again. Disquieted and unsuccessful he seeks it everywhere in impenetrable darkness.
Though we see all the miseries which close upon us and take us by the throat, we have an irrepressible instinct which raises us.
The greatness of Man.—We have so great an idea of the human soul that we cannot bear to be despised, or to lie under the disesteem of any soul, and all the happiness of men consists in that esteem.
The search after glory is the greatest vileness of man. Yet it is also the greatest mark of his excellence, for whatever riches he may have on earth, whatever health and advantage, he is not satisfied if he have not the esteem of men. He rates