Pascal's Pensées. Blaise Pascal
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my mood have little connection. I have my foggy and my fine days within me; my prosperity or misfortune has little to do with the matter. I sometimes struggle against luck, the glory of mastering it makes me master it gaily; whereas I am sometimes surfeited in the midst of good fortune.
108
Although people may have no interest in what they are saying, we must not absolutely conclude from this that they are not lying; for there are some people who lie for the mere sake of lying.
109
When we are well we wonder what we would do if we were ill, but when we are ill we take medicine cheerfully; the illness persuades us to do so. We have no longer the passions and desires for amusements and promenades which health gave to us, but which are incompatible with the necessities of illness. Nature gives us, then, passions and desires suitable to our present state.[64] We are only troubled by the fears which we, and not nature, give ourselves, for they add to the state in which we are the passions of the state in which we are not.
As nature makes us always unhappy in every state, our desires picture to us a happy state; because they add to the state in which we are the pleasures of the state in which we are not. And if we attained to these pleasures, we should not be happy after all; because we should have other desires natural to this new state.
We must particularise this general proposition. …
110
The consciousness of the falsity of present pleasures, and the ignorance of the vanity of absent pleasures, cause inconstancy.
111
Inconstancy.—We think we are playing on ordinary organs when playing upon man. Men are organs, it is true, but, odd, changeable, variable [with pipes not arranged in proper order. Those who only know how to play on ordinary organs] will not produce harmonies on these. We must know where [the keys] are.
112
Inconstancy.—Things have different qualities, and the soul different inclinations; for nothing is simple which is presented to the soul, and the soul never presents itself simply to any object. Hence it comes that we weep and laugh at the same thing.
113
Inconstancy and oddity.—To live only by work, and to rule over the most powerful State in the world, are very opposite things. They are united in the person of the great Sultan of the Turks.
114
Variety is as abundant as all tones of the voice, all ways of walking, coughing, blowing the nose, sneezing. We distinguish vines by their fruit, and call them the Condrien, the Desargues, and such and such a stock. Is this all? Has a vine ever produced two bunches exactly the same, and has a bunch two grapes alike? etc.
I can never judge of the same thing exactly in the same way. I cannot judge of my work, while doing it. I must do as the artists, stand at a distance, but not too far. How far, then? Guess.
115
Variety.—Theology is a science, but at the same time how many sciences? A man is a whole; but if we dissect him, will he be the head, the heart, the stomach, the veins, each vein, each portion of a vein, the blood, each humour in the blood?
A town, a country-place, is from afar a town and a country-place. But, as we draw near, there are houses, trees, tiles, leaves, grass, ants, limbs of ants, in infinity. All this is contained under the name of country-place.
116
Thoughts.—All is one, all is different. How many natures exist in man? How many vocations? And by what chance does each man ordinarily choose what he has heard praised? A well-turned heel.
117
The heel of a slipper.—"Ah! How well this is turned! Here is a clever workman! How brave is this soldier!" This is the source of our inclinations, and of the choice of conditions. "How much this man drinks! How little that one!" This makes people sober or drunk, soldiers, cowards, etc.
118
Chief talent, that which rules the rest.
119
Nature imitates herself. A seed sown in good ground brings forth fruit. A principle, instilled into a good mind, brings forth fruit. Numbers imitate space, which is of a different nature.
All is made and led by the same master, root, branches, and fruits; principles and consequences.
120
[Nature diversifies and imitates; art imitates and diversifies.]
121
Nature always begins the same things again, the years, the days, the hours; in like manner spaces and numbers follow each other from beginning to end. Thus is made a kind of infinity and eternity. Not that anything in all this is infinite and eternal, but these finite realities are infinitely multiplied. Thus it seems to me to be only the number which multiplies them that is infinite.
122
Time heals griefs and quarrels, for we change and are no longer the same persons. Neither the offender nor the offended are any more themselves. It is like a nation which we have provoked, but meet again after two generations. They are still Frenchmen, but not the same.
123
He no longer loves the person whom he loved ten years ago. I quite believe it. She is no longer the same, nor is he. He was young, and she also; she is quite different. He would perhaps love her yet, if she were what she was then.
124
We view things not only from different sides, but with different eyes; we have no wish to find them alike.
125
Contraries.—Man is naturally credulous and incredulous, timid and rash.
126
Description of man: dependency, desire of independence, need.
127
Condition of man: inconstancy, weariness, unrest.
128
The weariness which is felt by us in leaving pursuits to which we are attached. A man dwells at home with pleasure; but if he sees a woman who charms him, or if he enjoys himself in play for five or six days, he is miserable if he returns to his former way of living. Nothing is more common than that.
129
Our nature consists in motion; complete rest is death.[65]
130
Restlessness.—If a soldier, or labourer, complain of the hardship of his lot, set him to do nothing.
131
Weariness.[66]—Nothing is so insufferable to man as to be completely at rest, without passions, without business, without diversion, without study. He then feels his nothingness, his forlornness, his insufficiency, his dependence, his