Pascal's Pensees Part 22

The property of each thing must be sought. The property of power is to protect.

When force attacks humbug, when a private soldier takes the square cap off a first president, and throws it out of the window.

311

The government founded on opinion and imagination reigns for some time, and this government is pleasant and voluntary; that founded on might lasts for ever. Thus opinion is the queen of the world, but might is its tyrant.

312

Justice is what is established; and thus all our established laws will necessarily be regarded as just without examination, since they are established.

313

_Sound opinions of the people._--Civil wars are the greatest of evils.[121] They are inevitable, if we wish to reward desert; for all will say they are deserving. The evil we have to fear from a fool who succeeds by right of birth, is neither so great nor so sure.

314

G.o.d has created all for Himself. He has bestowed upon Himself the power of pain and pleasure.

You can apply it to G.o.d, or to yourself. If to G.o.d, the Gospel is the rule. If to yourself, you will take the place of G.o.d. As G.o.d is surrounded by persons full of charity, who ask of Him the blessings of charity that are in His power, so ... Recognise then and learn that you are only a king of l.u.s.t, and take the ways of l.u.s.t.

315

_The reason of effects._--It is wonderful that men would not have me honour a man clothed in brocade, and followed by seven or eight lackeys!

Why! He will have me thrashed, if I do not salute him. This custom is a force. It is the same with a horse in fine trappings in comparison with another! Montaigne[122] is a fool not to see what difference there is, to wonder at our finding any, and to ask the reason. "Indeed," says he, "how comes it," etc....

316

_Sound opinions of the people._--To be spruce is not altogether foolish, for it proves that a great number of people work for one. It shows by one's hair, that one has a valet, a perfumer, etc., by one's band, thread, lace, ... etc. Now it is not merely superficial nor merely outward show to have many arms at command. The more arms one has, the more powerful one is. To be spruce is to show one's power.

317

Deference means, "Put yourself to inconvenience." This is apparently silly, but is quite right. For it is to say, "I would indeed put myself to inconvenience if you required it, since indeed I do so when it is of no service to you." Deference further serves to distinguish the great.

Now if deference was displayed by sitting in an arm-chair, we should show deference to everybody, and so no distinction would be made; but, being put to inconvenience, we distinguish very well.

318

He has four lackeys.

319

How rightly do we distinguish men by external appearances rather than by internal qualities! Which of us two shall have precedence? Who will give place to the other? The least clever. But I am as clever as he. We should have to fight over this. He has four lackeys, and I have only one. This can be seen; we have only to count. It falls to me to yield, and I am a fool if I contest the matter. By this means we are at peace, which is the greatest of boons.

320

The most unreasonable things in the world become most reasonable, because of the unruliness of men. What is less reasonable than to choose the eldest son of a queen to rule a State? We do not choose as captain of a s.h.i.+p the pa.s.senger who is of the best family.

This law would be absurd and unjust; but because men are so themselves, and always will be so, it becomes reasonable and just. For whom will men choose, as the most virtuous and able? We at once come to blows, as each claims to be the most virtuous and able. Let us then attach this quality to something indisputable. This is the king's eldest son. That is clear, and there is no dispute. Reason can do no better, for civil war is the greatest of evils.

321

Children are astonished to see their comrades respected.

322

To be of n.o.ble birth is a great advantage. In eighteen years it places a man within the select circle, known and respected, as another would have merited in fifty years. It is a gain of thirty years without trouble.

323

What is the Ego?

Suppose a man puts himself at a window to see those who pa.s.s by. If I pa.s.s by, can I say that he placed himself there to see me? No; for he does not think of me in particular. But does he who loves someone on account of beauty really love that person? No; for the small-pox, which will kill beauty without killing the person, will cause him to love her no more.

And if one loves me for my judgment, memory, he does not love _me_, for I can lose these qualities without losing myself. Where, then, is this Ego, if it be neither in the body nor in the soul? And how love the body or the soul, except for these qualities which do not const.i.tute _me_, since they are perishable? For it is impossible and would be unjust to love the soul of a person in the abstract, and whatever qualities might be therein. We never, then, love a person, but only qualities.

Let us, then, jeer no more at those who are honoured on account of rank and office; for we love a person only on account of borrowed qualities.

324

The people have very sound opinions, for example:

1. In having preferred diversion and hunting to poetry. The half-learned laugh at it, and glory in being above the folly of the world; but the people are right for a reason which these do not fathom.

2. In having distinguished men by external marks, as birth or wealth.

The world again exults in showing how unreasonable this is; but it is very reasonable. Savages laugh at an infant king.[123]

3. In being offended at a blow, on in desiring glory so much. But it is very desirable on account of the other essential goods which are joined to it; and a man who has received a blow, without resenting it, is overwhelmed with taunts and indignities.

4. In working for the uncertain; in sailing on the sea; in walking over a plank.

325

Montaigne is wrong. Custom should be followed only because it is custom, and not because it is reasonable or just. But people follow it for this sole reason, that they think it just. Otherwise they would follow it no longer, although it were the custom; for they will only submit to reason or justice. Custom without this would pa.s.s for tyranny; but the sovereignty of reason and justice is no more tyrannical than that of desire. They are principles natural to man.