The Thoughts of Blaise Pascal. Blaise PascalЧитать онлайн книгу.
each its proportionate impression.
Our own interest is again a wonderful instrument for putting out our eyes in a pleasant way. The man of greatest probity can not be judge in his own cause; I know some who that they may not fall into this self love are, out of opposition, thoroughly unjust. The certain way of ruining a just cause has been to get it recommended to these men by their near relatives.
Justice and truth are two such subtle points, that our instruments are too blunt to touch them accurately. If they attain the point they cover it so completely that they rest more often on the wrong than the right.
There is internecine war in man between the reason and the passions.
If he had only reason without passions. …
If he had only passions without reason. …
But having both he must have continual strife, since he cannot be at peace with one unless he be at war with the other. Hence he is always divided against and contrary to himself.
The habit of seeing kings accompanied by guards, drums, officers and all those things which mechanically incline man to respect and terror, causes their countenance, when now and then seen alone, and without these accompaniments, to impress respect and terror on their subjects, because our thought cannot separate their personality from those surroundings with which it is ordinarily joined. And the world which does not know that the effect arises from habit, believes that it arises from natural force, and hence come such expressions as: "The character of Divinity is imprinted on his countenance," etc.
The power of kings is based both on the reason and the folly of the people, and mainly on their folly. The greatest and most important matter in the world has weakness for its foundation, and this foundation is admirably sure, for there is nothing more sure than this, that the people will be weak. What is founded on sound reason is very ill founded, as the value of wisdom.
The chancellor is grave, and clothed with ornaments, for his position is unreal. Not so the king, he has power and nothing to do with imagination. Judges, doctors, etc., depend solely on imagination.
Empire founded on opinion and imagination lasts some time, the rule is gentle and willingly accepted; that founded on power lasts for ever. Thus opinion is, as it were, queen of the world, but power is its tyrant.
Power is the queen of the world, not opinion, but opinion makes use of power.
Power creates opinion. Gentleness is beautiful, as we think. Why? Because he who goes to extremes will be alone, and I will make a stronger cabal of people who will say it is inexpedient.
The cords attached by the respect of man for man, are, for the most part, cords of necessity, for there must be different degrees, all men wishing to rule, but not all being able to do so, though some are able.
Let us suppose then we see men beginning to form a society. They will no doubt fight till the stronger party gets the better of the weaker, and a dominant party is constituted. But so soon as this is once settled, the masters not wishing that the strife should continue, declare that the power in their hands shall be transmitted as they please, some placing it in the choice of the people, others in the succession of birth, etc.
And here imagination begins to play her part. Till now power has constrained facts, now power is upheld by imagination in a certain party, in France that of the nobles, in Switzerland that of the burgesses, etc.
The cords therefore which bind the respect of men to any given man are the cords of imagination.
Our imagination so enlarges the present by dint of continually reflecting on it, and so contracts eternity, by never reflecting on it, that we make a nothing of eternity and an eternity of nothing; and all this has such living roots in us, that all our reason cannot suppress them, and that. …
The imagination enlarges little objects so as to fill our soul with its fantastic estimate, and by a rash insolence belittles the great to its own measure, as when it speaks of God.
Things which have the greatest hold on us, as the concealing our small possessions, are often a mere nothing. It is a nothing which our imagination magnifies into a mountain, another turn of imagination would make us discover its nothingness without difficulty.
Two faces which resemble each other, neither of which alone causes our laughter, make us laugh, when together, by their resemblance.
Children who are frightened at the face they have daubed are mere children, but how shall one who is so weak when a child grow truly strong as he grows old? We only change our fancies.
All that is brought to perfection by progress perishes also by progress. All that has been weak can never be absolutely strong. It is in vain to say, "He has grown, he has changed." He is also the same.
My fancy makes me hate a man who breathes hard when he is eating. Fancy has great weight. Will you profit by yielding to this weight because it is natural? No; but by resisting it.
Prejudice leading into error.—It is a deplorable thing to see all men deliberating on means alone, and not on the end. Every man thinks how he may acquit himself in his condition, but as for the choice of condition or of country, chance gives them to us.
It is a pitiable thing, to see so many Turks, heretics and infidels, follow the way of their fathers for the simple reason that each has been told it is the best. And that fixes for each man his condition, locksmith, soldier, etc.
Therefore savages would care nothing for Provence.
Ferox gens, nullam esse vitam sine armis rati. They love death rather than peace, other men love death rather than war.
Every opinion may be held in preference to life, of which the love seems so strong and so natural.
Thoughts.—All is one, all is diverse. How many natures in that of man, how many vocations! And by what a chance does each man take ordinarily what he has heard praised. A well turned heel.
The heel of a slipper.—How well this is turned, here is a clever workman, how brave is this soldier! Such is the source of our inclinations and of the choice of conditions. How much this man drinks, how little that man! That is what makes men sober or drunken, soldiers, cowards, etc.
Glory.—Admiration spoils everything from infancy. How well said, how well done, how clever he is! etc.
The children of Port Royal, who are not urged with this spur of envy and glory, become careless.
Glory.—The brutes have no admiration for each other. A horse does not admire his companion. Not but that they have their rivalries in a race, but that entails no consequences, for once in the stable the heaviest and most ill-formed does not yield his oats to another, as men would expect from others in their own case. Their virtue is satisfied with itself.
First degree: to be blamed for doing evil, and praised for doing good. Second degree: to be neither praised nor blamed.
Brave deeds are most estimable when hidden. When I see some of these in history they please me much. But after all they have not been wholly hidden, since they have become known. And though all has been done to hide them that could be done, the little whereby they have appeared has spoiled all, for what was finest in them was the desire to hide them.
We are not content with the life we have in ourselves and in our own being, we wish to live an imaginary life in the idea of others, and to this end we strive to make a show. We labour incessantly to embellish and preserve this imaginary being, and we neglect the true. And if we have either calmness, generosity, or fidelity, we hasten to let it be known, that we may attach these virtues to that imaginary being; we would even part with them for this end, and gladly become cowards for the reputation of valour. It is a great mark of the nothingness of our own being that we are not satisfied with the one without the other, and that we often renounce one for the other. For