The Thoughts of Blaise Pascal. Blaise Pascal
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their own care so little, that they are not worthy the care of others, and it needs all the charity of the Religion they despise, not to despise them so utterly as to abandon them to their madness. But since this Religion obliges us to look on them, while they are in this life, as always capable of illuminating grace, and to believe that in a short while they may be more full of faith than ourselves, while we on the other hand may fall into the blindness which now is theirs, we ought to do for them what we would they should do for us were we in their place, and to entreat them to take pity on themselves and advance at least a few steps, if perchance they may find the light. Let them give to reading these words a few of the hours which otherwise they spend so unprofitably: with whatever aversion they set about it they may perhaps gain something; at least they cannot be great losers. But if any bring to the task perfect sincerity and a true desire to meet with truth, I despair not of their satisfaction, nor of their being convinced of so divine a Religion by the proofs which I have here gathered up, and have set forth in somewhat the following order. …
Before entering upon the proofs of the Christian Religion, I find it necessary to set forth the unfairness of men who live indifferent to the search for truth in a matter which is so important to them, and which touches them so nearly.
Among all their errors this doubtless is the one which most proves them to be fools and blind, and in which it is most easy to confound them by the first gleam of common sense, and by our natural feelings.
For it is not to be doubted that this life endures but for an instant, that the state of death is eternal, whatever may be its nature, and that thus all our actions and all our thoughts must take such different courses according to the state of that eternity, as to render it impossible to take a single step with sense and judgment, save in view of that point which ought to be our end and aim.
Nothing is more clear than this, and therefore by all principles of reason the conduct of men is most unreasonable if they do not alter their course. Hence we may judge concerning those who live without thinking of the ultimate goal of life, who allow themselves to be guided by their inclinations and their pleasures without thought or disquiet, and, as if they could annihilate eternity by turning their minds from it, consider only how they may make themselves happy for the moment.
Yet this eternity exists; and death the gate of eternity, which threatens them every hour, must in a short while infallibly reduce them to the dread necessity of being through eternity either nothing or miserable, without knowing which of these eternities is for ever prepared for them.
This is a doubt which has terrible consequences. They are in danger of an eternity of misery, and thereupon, as if the matter were not worth the trouble, they care not to examine whether this is one of those opinions which men in general receive with a too credulous facility, or among those which, themselves obscure, have yet a solid though concealed foundation. Thus they know not whether the matter be true or false, nor if the proofs be strong or weak. They have them before their eyes, they refuse to look at them, and in that ignorance they choose to do all that will bring them into this misfortune if it exist, to wait for death to verify it, and to be in the meantime thoroughly satisfied with their state, openly avowing and even making boast of it. Can we think seriously on the importance of this matter without being revolted at conduct so extravagant?
Such rest in ignorance is a monstrous thing, and they who live in it ought to be made aware of its extravagance and stupidity, by having it revealed to them, that they may be confounded by the sight of their own folly. For this is how men reason when they choose to live ignorant of what they are and do not seek to be enlightened. "I know not," say they. …
NOTES FOR THE GENERAL INTRODUCTION.
To doubt is then a misfortune, but to seek when in doubt is an indispensable duty. So he who doubts and seeks not is at once unfortunate and unfair. If at the same time he is gay and presumptuous, I have no terms in which to describe a creature so extravagant.
A fine subject of rejoicing and boasting, with the head uplifted in such a fashion. … Therefore let us rejoice; I see not the conclusion, since it is uncertain, and we shall then see what will become of us.
Is it courage in a dying man that he dare, in his weakness and agony, face an almighty and eternal God?
Were I in that state I should be glad if any one would pity my folly, and would have the goodness to deliver me in despite of myself!
Yet it is certain that man has so fallen from nature that there is in his heart a seed of joy in that very fact.
A man in a dungeon, who knows not whether his doom is fixed, who has but one hour to learn it, and this hour enough, should he know that it is fixed, to obtain its repeal, would act against nature did he employ that hour, not in learning his sentence, but in playing piquet.
So it is against nature that man, etc. It is to weight the hand of God.
Thus not the zeal alone of those who seek him proves God, but the blindness of those who seek him not.
We run carelessly to the precipice after having veiled our eyes to hinder us from seeing it.
Between us and hell or heaven, there is nought but life, the frailest thing in all the world.
If it be a supernatural blindness to live without seeking to know what we are, it is a terrible blindness to live ill while believing in God.
The sensibility of man to trifles, and his insensibility to great things, is the mark of a strange inversion.
This shows that there is nothing to say to them, not that we despise them, but because they have no common sense: God must touch them.
We must pity both parties, but for the one we must feel the pity born of tenderness, and for the other the pity born of contempt.
We must indeed be of that religion which man despises that we may not despise men.
People of that kind are academicians and scholars, and that is the worst kind of men that I know.
I do not gather that by system, but by the way in which the heart of man is made.
To reproach Miton, that he is not troubled when God will reproach him.
Is this a thing to say with joy? It is a thing we ought then to say with sadness.
Nothing is so important as this, yet we neglect this only.
This is all that a man could do were he assured of the falsehood of that news, and even then he ought not to be joyful, but downcast.
… Suppose an heir finds the title-deeds of his house. Will he say, "Perhaps they are forgeries?" and neglect to examine them?
We must not say that this is a mark of reason.
To be so insensible as to despise interesting things, and to become insensible to the point which most interests us.
What then shall we conclude of all these obscurities, if not our own unworthiness?
THE MISERY OF MAN WITHOUT GOD;
OR
THAT NATURE IS NATURALLY CORRUPT.
PREFACE TO THE FIRST PART.