Pascal's Pensees Part 26

371

[When I was small, I hugged my book; and because it sometimes happened to me to ... in believing I hugged it, I doubted....]

372

In writing down my thought, it sometimes escapes me; but this makes me remember my weakness, that I constantly forget. This is as instructive to me as my forgotten thought; for I strive only to know my nothingness.

373

_Scepticism._--I shall here write my thoughts without order, and not perhaps in unintentional confusion; that is true order, which will always indicate my object by its very disorder. I should do too much honour to my subject, if I treated it with order, since I want to show that it is incapable of it.

374

What astonishes me most is to see that all the world is not astonished at its own weakness. Men act seriously, and each follows his own mode of life, not because it is in fact good to follow since it is the custom, but as if each man knew certainly where reason and justice are. They find themselves continually deceived, and by a comical humility think it is their own fault, and not that of the art which they claim always to possess. But it is well there are so many such people in the world, who are not sceptics for the glory of scepticism, in order to show that man is quite capable of the most extravagant opinions, since he is capable of believing that he is not in a state of natural and inevitable weakness, but, on the contrary, of natural wisdom. Nothing fortifies scepticism more than that there are some who are not sceptics; if all were so, they would be wrong.

375

[I have pa.s.sed a great part of my life believing that there was justice, and in this I was not mistaken; for there is justice according as G.o.d has willed to reveal it to us. But I did not take it so, and this is where I made a mistake; for I believed that our justice was essentially just, and that I had that whereby to know and judge of it. But I have so often found my right judgment at fault, that at last I have come to distrust myself, and then others. I have seen changes in all nations and men, and thus after many changes of judgment regarding true justice, I have recognised that our nature was but in continual change, and I have not changed since; and if I changed, I would confirm my opinion.

The sceptic Arcesilaus,[151] who became a dogmatist.]

376

This sect derives more strength from its enemies than from its friends; for the weakness of man is far more evident in those who know it not than in those who know it.

377

Discourses on humility are a source of pride in the vain, and of humility in the humble. So those on scepticism cause believers to affirm. Few men speak humbly of humility, chastely of chast.i.ty, few doubtingly of scepticism. We are only falsehood, duplicity, contradiction; we both conceal and disguise ourselves from ourselves.

378

_Scepticism._--Excess, like defect of intellect, is accused of madness.

Nothing is good but mediocrity. The majority has settled that, and finds fault with him who escapes it at whichever end. I will not oppose it. I quite consent to put myself there, and refuse to be at the lower end, not because it is low, but because it is an end; for I would likewise refuse to be placed at the top. To leave the mean is to abandon humanity. The greatness of the human soul consists in knowing how to preserve the mean. So far from greatness consisting in leaving it, it consists in not leaving it.

379

It is not good to have too much liberty. It is not good to have all one wants.

380

All good maxims are in the world. We only need to apply them. For instance, we do not doubt that we ought to risk our lives in defence of the public good; but for religion, no.

It is true there must be inequality among men; but if this be conceded, the door is opened not only to the highest power, but to the highest tyranny.

We must relax our minds a little; but this opens the door to the greatest debauchery. Let us mark the limits. There are no limits in things. Laws would put them there, and the mind cannot suffer it.

381

When we are too young, we do not judge well; so, also, when we are too old. If we do not think enough, or if we think too much on any matter, we get obstinate and infatuated about it. If one considers one's work immediately after having done it, one is entirely prepossessed in its favour; by delaying too long, one can no longer enter into the spirit of it. So with pictures seen from too far or too near; there is but one exact point which is the true place wherefrom to look at them: the rest are too near, too far, too high, or too low. Perspective determines that point in the art of painting. But who shall determine it in truth and morality?

382

When all is equally agitated, nothing appears to be agitated, as in a s.h.i.+p. When all tend to debauchery, none appears to do so. He who stops draws attention to the excess of others, like a fixed point.

383

The licentious tell men of orderly lives that they stray from nature's path, while they themselves follow it; as people in a s.h.i.+p think those move who are on the sh.o.r.e. On all sides the language is similar. We must have a fixed point in order to judge. The harbour decides for those who are in a s.h.i.+p; but where shall we find a harbour in morality?

384

Contradiction is a bad sign of truth; several things which are certain are contradicted; several things which are false pa.s.s without contradiction. Contradiction is not a sign of falsity, nor the want of contradiction a sign of truth.

385

_Scepticism._--Each thing here is partly true and partly false.

Essential truth is not so; it is altogether pure and altogether true.

This mixture dishonours and annihilates it. Nothing is purely true, and thus nothing is true, meaning by that pure truth. You will say it is true that homicide is wrong. Yes; for we know well the wrong and the false. But what will you say is good? Chast.i.ty? I say no; for the world would come to an end. Marriage? No; continence is better. Not to kill?

No; for lawlessness would be horrible, and the wicked would kill all the good. To kill? No; for that destroys nature. We possess truth and goodness only in part, and mingled with falsehood and evil.

386

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

If we were to dream every night that we were pursued by enemies, and hara.s.sed by these painful phantoms, or that we pa.s.sed every day in different occupations, as in making a voyage, we should suffer almost as much as if it were real, and should fear to sleep, as we fear to wake when we dread in fact to enter on such mishaps. And, indeed, it would cause pretty nearly the same discomforts as the reality.

But since dreams are all different, and each single one is diversified, what is seen in them affects us much less than what we see when awake, because of its continuity, which is not, however, so continuous and level as not to change too; but it changes less abruptly, except rarely, as when we travel, and then we say, "It seems to me I am dreaming." For life is a dream a little less inconstant.

387

[It may be that there are true demonstrations; but this is not certain.

Thus, this proves nothing else but that it is not certain that all is uncertain, to the glory of scepticism.]