Pensées — Blaise Pascal

Pensées

Blaise Pascal · Άδεια: Public domain · Πηγή

• By knowing each man's ruling passion, we are sure of pleasing him; and yet each has his fancies, opposed to his true good, in the very idea which he has of the good. It is a singularly puzzling fact. Part I, 1, 2, c. 1, section 4.[44] · ¶35
• 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. Part I, 1, 2, c. 1, section 4.[44] · ¶35
• We must particularise this general proposition.... Part I, 1, 2, c. 1, section 4.[44] · ¶36
• The consciousness of the falsity of present pleasures, and the ignorance of the vanity of absent pleasures, cause inconstancy. Part I, 1, 2, c. 1, section 4.[44] · ¶36
• _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. Part I, 1, 2, c. 1, section 4.[44] · ¶36
• _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. Part I, 1, 2, c. 1, section 4.[44] · ¶36
• _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. Part I, 1, 2, c. 1, section 4.[44] · ¶36
• 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. Part I, 1, 2, c. 1, section 4.[44] · ¶37
• _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? Part I, 1, 2, c. 1, section 4.[44] · ¶37
• 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. Part I, 1, 2, c. 1, section 4.[44] · ¶37
• _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. Part I, 1, 2, c. 1, section 4.[44] · ¶37
• _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. Part I, 1, 2, c. 1, section 4.[44] · ¶37
• Chief talent, that which rules the rest. Part I, 1, 2, c. 1, section 4.[44] · ¶38
• 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. Part I, 1, 2, c. 1, section 4.[44] · ¶38
• All is made and led by the same master, root, branches, and fruits; principles and consequences. Part I, 1, 2, c. 1, section 4.[44] · ¶38
• 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. Part I, 1, 2, c. 1, section 4.[44] · ¶39
• 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. Part I, 1, 2, c. 1, section 4.[44] · ¶39
• We view things not only from different sides, but with different eyes; we have no wish to find them alike. Part I, 1, 2, c. 1, section 4.[44] · ¶39
• _Contraries._--Man is naturally credulous and incredulous, timid and rash. Part I, 1, 2, c. 1, section 4.[44] · ¶39
• Description of man: dependency, desire of independence, need. Part I, 1, 2, c. 1, section 4.[44] · ¶39
• Condition of man: inconstancy, weariness, unrest. Part I, 1, 2, c. 1, section 4.[44] · ¶40
• 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. Part I, 1, 2, c. 1, section 4.[44] · ¶40
• Our nature consists in motion; complete rest is death.[65] Part I, 1, 2, c. 1, section 4.[44] · ¶40
• _Restlessness._--If a soldier, or labourer, complain of the hardship of his lot, set him to do nothing. Part I, 1, 2, c. 1, section 4.[44] · ¶40
• Methinks Cæsar was too old to set about amusing himself with conquering the world.[67] Such sport was good for Augustus or Alexander. They were still young men, and thus difficult to restrain. But Cæsar should have been more mature. Part I, 1, 2, c. 1, section 4.[44] · ¶41
• Two faces which resemble each other, make us laugh, when together, by their resemblance, though neither of them by itself makes us laugh. Part I, 1, 2, c. 1, section 4.[44] · ¶41
• How useless is painting, which attracts admiration by the resemblance of things, the originals of which we do not admire! Part I, 1, 2, c. 1, section 4.[44] · ¶41
• A mere trifle consoles us, for a mere trifle distresses us.[68] Part I, 1, 2, c. 1, section 4.[44] · ¶41
• Without examining every particular pursuit, it is enough to comprehend them under diversion. Part I, 1, 2, c. 1, section 4.[44] · ¶42
• Men naturally slaters and of all callings, save in their own rooms. Part I, 1, 2, c. 1, section 4.[44] · ¶42
• But on further consideration, 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. Part I, 1, 2, c. 1, section 4.[44] · ¶42
• Reasons why we like the chase better than the quarry. Part I, 1, 2, c. 1, section 4.[44] · ¶42
• The king is surrounded by persons whose only thought is to divert the king, and to prevent his thinking of self. For he is unhappy, king though he be, if he think of himself. Part I, 1, 2, c. 1, section 4.[44] · ¶43
• The advice given to Pyrrhus to take the rest which he was about to seek with so much labour, was full of difficulties.[69] Part I, 1, 2, c. 1, section 4.[44] · ¶43
• As men who naturally understand their own condition avoid nothing so much as rest, so there is nothing they leave undone in seeking turmoil. Not that they have an instinctive knowledge of true happiness ... Part I, 1, 2, c. 1, section 4.[44] · ¶43
• Dancing: we must consider rightly where to place our feet.--A gentleman sincerely believes that hunting is great and royal sport; but a beater is not of this opinion. Part I, 1, 2, c. 1, section 4.[44] · ¶43
• They imagine that if they obtained such a post, they would then rest with pleasure, and are insensible of the insatiable nature of their desire. They think they are truly seeking quiet, and they are only seeking excitement. Part I, 1, 2, c. 1, section 4.[44] · ¶43
• Thus so wretched is man that he would weary even without any cause for weariness from the peculiar state of his disposition; and so frivolous is he, that, though full of a thousand reasons for weariness, the least thing, such as playing billiards or hitting a ball, is sufficient to amuse him. Part I, 1, 2, c. 1, section 4.[44] · ¶44
• Men spend their time in following a ball or a hare; it is the pleasure even of kings. Part I, 1, 2, c. 1, section 4.[44] · ¶44
• In all this I am not talking of Christian kings as Christians, but only as kings. Part I, 1, 2, c. 1, section 4.[44] · ¶45

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