The Thoughts of Blaise Pascal. Blaise Pascal
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infamous who would not die to preserve his honour.
Vocations.—The sweetness of glory is so great that join it to what we will, even to death, we love it.
Evil is easy, and its forms are infinite; good is almost unique. But a certain kind of evil is as difficult to find as what is called good; and often on this account this particular kind of evil gets passed off as good. There is even needed an extraordinary greatness of soul to attain to it as well as to good.
We are so presumptuous that we would fain be known by the whole world, even by those who shall come after, when we are no more. And we are such triflers that the esteem of five or six persons about us diverts and contents us.
Vanity is so anchored in the heart of man that a soldier, a camp-follower, a cook, a porter makes his boasts, and is for having his admirers; even philosophers wish for them. Those who write against it, yet desire the glory of having written well, those who read, desire the glory of having read; I who write this have, may be, this desire, and perhaps those who will read it. …
In towns through which we pass we care not whether men esteem us, but we do care if we have to live there any time. How long is needed? A time in proportion to our vain and fleeting life.
The condition of man; inconstancy, weariness, unrest.
Whoever will know fully the vanity of man has but to consider the causes and the effects of love. The cause is an unknown quantity, and the effects are terrible. This unknown quantity, so small a matter that we cannot recognise it, moves a whole country, princes, armies, and all the world.
Cleopatra's nose: had it been shorter, the face of the world had been changed.
Nothing better shows the frivolity of men than to consider what are the causes and what the effects of love, for all the universe is changed by them. Cleopatra's nose.
Frivolity.—The cause and the effects of love. Cleopatra.
Pride is a counterpoise, and turns the scale against all woes. Here is a strange monster, a very visible aberration. Behold him fallen from his place, and anxiously seeking it. That is what all men do. Let us see who has found it.
Contradiction.—Pride is a counterpoise to all miseries. Man either conceals them, or if he display them, glories in the knowledge of them.
Of the desire of being esteemed by those with whom we are.—Pride has a natural possession of us in the midst of our miseries, errors, etc. We can even lose our life with joy, if men will but talk of it.
Vanity, play, hunting, visiting, false pretences, a lasting name.
Pride.—Curiosity is mere frivolity. For the most part we want to know only for the sake of talking. People would not make voyages if they were never to speak of them, for the sole pleasure of seeing, without hope of ever communicating their impressions.
OF JUSTICE, CUSTOMS, AND PREJUDICES.
On what shall man found the economy of the world which he would fain govern? If on the caprice of each man, all is confusion. If on justice, man is ignorant of it.
Certainly had he known it, he would not have established the maxim, most general of all current among men, that every one must conform to the manners of his own country; the splendour of true equity would have brought all nations into subjection, and legislators would not have taken as their model the fancies and caprice of Persians and Germans instead of stable justice. We should have seen it established in all the States of the world, in all times, whereas now we see neither justice nor injustice which does not change its quality upon changing its climate. Three degrees of latitude reverse all jurisprudence, a meridian decides what is truth, fundamental laws change after a few years of possession, right has its epochs, the entrance of Saturn into the Lion marks for us the origin of such and such a crime. That is droll justice which is bounded by a stream! Truth on this side of the Pyrenees, error on that.
It is admitted that justice is not in these customs, but that it resides in natural laws common to every country. This would no doubt be maintained with obstinacy if the rash chance which has disseminated human laws had lighted upon even one that is universal, but the singularity of the matter is that owing to the vagaries of human caprice there is not one.
Theft, incest, infanticide, parricide, all have found a place among virtuous actions. Can there be any thing more absurd than that a man should have the right to kill me because he lives across the water, and because his prince has a quarrel with mine, although I have none with him? There are no doubt natural laws, but fair reason once corrupted has corrupted all. Nihil amplius nostrum est; quod nostrum dicimus, artis est. Ex senatus consultis, et plebiscitis crimina exercentur. Ut olim vitiis, sic nunc legibus laboramus.
From this confusion it results that one declares the essence of justice to be the authority of the legislator, another, the convenience of the sovereign, another, existing custom, and this is the most sure; nothing which follows reason alone is just in itself, all shifts and changes with time; custom creates equity, by the simple reason that this is received. It is the mystical foundation of its authority, whoever carries it back to first principles annihilates it. Nothing is so faulty as those laws which correct faults. Whoever obeys them because they are just, obeys an imaginary justice, not law in its essence; it is altogether self-contained, it is law and nothing more. Whoever will examine its motive will find it so feeble and so slight that if he be not used to contemplate the marvels of human imagination, he will wonder that a single century has gained for it so much pomp and reverence. It is the art of disturbance and of revolution to shake established customs, sounding them to their source, to mark their want of authority and justice. We must, it is said, return to the primitive and fundamental laws of the State, abolished by unjust custom. It is a game wherein we are sure to lose all; in this balance nothing would be true, yet the people easily lends an ear to such talk as this. They shake off the yoke as soon as they recognise it, and the great profit by its ruin, and by the ruin of those who have too curiously examined recognised customs. This is why the wisest of law givers said that it was often necessary to cheat men for their good, and another, a good politician, Quum veritatem qua liberetur ignoret, expedit quod fallatur. We ought not to feel the truth that law is but usurpation; it was once introduced without reason, and has become reasonable; it is necessary to cause it to be regarded as eternal and authoritative, and to conceal the beginning if we do not wish it should soon come to an end.
I have passed much of my life believing that justice existed, and in this I did not deceive myself, for there is justice according as God has willed to reveal it to us. But I did not take it so, and in that I deceived myself, for I believed that our justice was essentially just, and that I had that whereby I was able to know and judge of it. But I so often find that my right judgment was at fault, that at last I have begun to distrust myself, and then others. I saw in all countries that men change, and thus after many changes of judgment concerning true justice, I recognised that our nature was a continual change, and I have not changed since; were I to change I should but strengthen my opinion. The sceptic Archesilas became a dogmatist.
The most unreasonable things in the world become most reasonable, because of the unruly lives of men. What is less reasonable than to choose the eldest son of a queen to guide a state? for we do not choose as steersman of a ship that one of the passengers who is of the best family. Such a law would be ridiculous and unjust; but since they are so themselves, and ever will be, it becomes reasonable and just. For would they choose the most virtuous and able, we at once fall to blows, since each asserts that he is the most virtuous and able. Let us then affix this quality to something which cannot be disputed. This man is the king's eldest son. That is clear, and there is no dispute. Reason can do no better, for civil war is the worst of evils.
Men of unruly lives assert that they alone follow nature, while those