Blaise Pascal

These eight rules [above] contain all the precepts for solid and immutable proofs.

The greatness of man is great in that he knows himself to be miserable. A tree does not know itself to be miserable. It is then being miserable to know oneself to be miserable; but it is also being great to know that one is miserable. 397

There is a certain standard of grace and beauty which consists in a certain relation between our nature... and the thing which pleases us. 32

I cannot imagine a man without thought; he would be a stone or an animal. 339

We have an incapacity of proof, insurmountable by all dogmatism. We have an idea of truth, invincible to all skepticism. 395

We know truth, not only by the reason, but also by the heart, and it is in this last way that we know first principles; and reason, which has no part in it, tries in vain to impugn them. The sceptics, who have only this for their object, labour to no purpose. We know that we do not dream, and however impossible it is for us to prove it by reason, this inability demonstrates only the weakness of our reason, but not, as they affirm, the uncertainty of all our knowledge. For the knowledge of first principles, as space, time, motion, number, is as sure as any of those which we get from reasoning. And reason must trust these intuitions of the heart, and must base them on every argument. (We have intuitive knowledge of the tri-dimensional nature of space, and of the infinity of number, and reason then shows that there are no two square numbers one of which is double of the other. Principles are intuited, propositions are inferred, all with certainty, though in different ways.) And it is as useless and absurd for reason to demand from the heart proofs of her first principles, before admitting them, as it would be for the heart to demand from reason an intuition of all demonstrated propositions before accepting them.
This inability ought, then, to serve only to humble reason, which would judge all, but not to impugn our certainty, as if only reason were capable of instructing us. Would to God, on the contrary, that we had never need of it, and that we knew everything by instinct and intuition! But nature has refused us this boon. On the contrary, she has given us but very little knowledge of this kind; and all the rest can be acquired only by reasoning.
Therefore, those to whom God has imparted religion by intuition are very fortunate, and justly convinced. But to those who do not have it, we can give it only by reasoning, waiting for God to give them spiritual insight, without which faith is only human, and useless for salvation.

God is surrounded with people full of love who demand of him the benefits of love which are in his power: thus he is properly the king of love.

Time heals griefs and quarrels, for we change and are no longer the same persons. 122

If we dreamt the same thing every night, it would affect us as much as the objects we see every day. And if the artisan were sure to dream every night for twelve hours' duration that he was king, I believe he would be almost as happy as a king, who should dream every night that he was an artisan. 386

Puisqu'on ne peut ?tre universel en sachant tout ce qui se peut savoir sur tout, il faut savoir peu de tout.

This twofold nature of man is so evident that some have thought that we had two souls. A single subject seemed to them incapable of such sudden variations from unmeasured presumption to a dreadful dejection of heart. 417

We are so presumptuous that we would wish to be known by all the world, even by people who shall come after, when we shall be no more; and we are so vain that the esteem of five or six neighbors delights and contents us. 148

Our soul is cast into a body, where it finds number, time, dimension. Thereupon it reasons, and calls this nature, necessity, and can believe nothing else. 233

It is a horrible thing to feel all that we possess slipping away. 212

Caesar was too old, it seems to me, to go off and amuse himself conquering the world. Such a pastime was all right for Augustus and Alexander; they were young men, not easily held in check, but Caesar ought to have been more mature. 132

A mere trifle consoles us, for a mere trifle distresses us. 136

Whilst in speaking of human things, we say that it is necessary to know them before we love can them...the saints on the contrary say in speaking of divine things that it is necessary to love them in order to know them, and that we only enter truth through charity.

Tout notre raisonnement se réduit ? céder au sentiment.

Men are so necessarily mad, that not to be mad would amount to another form of madness. 414

The great and the humble have the same misfortunes, the same griefs, the same passions; but the one is at the top of the wheel, and the other near the center, and so less disturbed by the same revolutions. 180