Blaise Pascal (1623 – 1662)
French mathematician, logician, physicist and theologian.
Ce qui fait qu'on va si loin dans l'amour, c'est que l'on ne songe pas que l'on aura besoin d'autre chose que ce que l'on aime.
One of the principal reasons that diverts those who are entering upon this knowledge so much from the true path which they should follow, is the fancy that they take at the outset that good things are inaccessible, giving them the name great, lofty, elevated, sublime. This destroys everything. I would call them low, common, familiar: these names suit it better; I hate such inflated expressions.
Augustine, De civitate Dei, v. 10. This rule is general. God can do everything, except those things, which if He could do, He would not be almighty, as dying, being deceived, lying, &c. 653
One must have deeper motives and judge everything accordingly, but go on talking like an ordinary person.
It is good to be tired and wearied by the vain search after the true good, that we may stretch out our arms to the Redeemer. 422
There are then two kinds of intellect: the one able to penetrate acutely and deeply into the conclusions of given premises, and this is the precise intellect; the other able to comprehend a great number of premises without confusing them, and this is the mathematical intellect. The one has force and exactness, the other comprehension. Now the one quality can exist without the other; the intellect can be strong and narrow, and can also be comprehensive and weak. 2
No one passes in the world as skilled in verse unless he has put up the sign of a poet, a mathematician, &c. But educated people do not want a sign, and draw little distinction between the trade of a poet and that of an embroiderer. 34
When a natural discourse paints a passion or an effect, one feels within oneself the truth of what one reads, which was there before, although one did not know it. Hence one is inclined to love him who makes us feel it, for he has not shown us his own riches, but ours. ...such community of intellect that we have with him necessarily inclines the heart to love. 14
Le nez de Cléopâtre: s'il eut été plus court, toute la face de la terre aurait changé.
I cannot forgive Descartes. In all his philosophy he would have been quite willing to dispense with God. But he had to make Him give a fillip to set the world in motion; beyond this, he has no further need of God. 77
Man is obviously made to think. It is his whole dignity and his whole merit; and his whole duty is to think as he ought. Now, the order of thought is to begin with self, and with its Author and its end. Now, of what does the world think? Never of this, but of dancing, playing the lute, singing, making verses, running at the ring, etc., fighting, making oneself king, without thinking what it is to be a king and what to be a man. 146
Eloquence is an art of saying things in such a way—(1) that those to whom we speak may listen to them without pain and with pleasure; (2) that they feel themselves interested, so that self-love leads them more willingly to reflection upon it. 16
We run carelessly to the precipice, after we have put something before us to prevent us seeing it. 183
Put the world's greatest philosopher on a plank that is wider than need be; if there is a precipice below, although his reason may convince him that he is safe, his imagination will prevail. 82
I might well have taken this discourse in an order like this: to show the vanity of all conditions of men, to show the vanity of ordinary lives, and then the vanity of philosophic lives, sceptics, stoics; but the order would not have been kept. I know a little what it is, and how few people understand it. No human science can keep it. Saint Thomas did not keep it. Mathematics keep it, but they are useless on account of their depth. 61
I do not speak here of divine truths... because they are infinitely superior to nature: God alone can place them in the soul... I know that he has desired that they should enter from the heart into the mind, and not from the mind into the heart, to humiliate that proud power of reasoning that pretends to the right to be the judge of the things that the will chooses; and to cure this infirm will which is wholly corrupted by its filthy attachments.
La vraie éloquence se moque de l'éloquence, la vraie morale se moque de la morale.
If our condition were truly happy we should not need to divert ourselves from thinking about it. 165
...all the unhappiness of men arises from one single fact, that they cannot stay quietly in their own chamber. ...when, after finding the cause of all our ills, I have sought to discover the reason of it, I have found that there is one very real reason, namely, the natural poverty of our feeble and mortal condition, so miserable that nothing can comfort us when we think of it closely. 139
Do not imagine that it is less an accident by which you find yourself master of the wealth which you possess, than that by which this man found himself king.