Blaise Pascal Quotes
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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?
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If he exalts himself, I humble him. If he humbles himself, I exalt him. And I go on contradicting him Until he understands That he is a monster that passes all understanding.
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The Church limits her sacramental services to the faithful. Christ gave Himself upon the cross a ransom for all.
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Logic has borrowed, perhaps, the rules of geometry, without comprehending their force... it does not thence follow that they have entered into the spirit of geometry, and I should be greatly averse... to placing them on a level with that science that teaches the true method of directing reason.
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We should seek the truth without hesitation; and, if we refuse it, we show that we value the esteem of men more than the search for truth.
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There are plenty of maxims in the world; all that remains is to apply them.
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If there is a God, He is infinitely incomprehensible, since, having, neither parts nor limits, He has no affinity to us. We are then incapable of knowing either what He is or if He is. [So] you must wager. Let us weigh the gain and the loss in wagering that God is. Let us estimate these two chances. If you gain, you gain all; if you lose, you lose nothing. Wager then without hesitation that he is.
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I do not admire a virtue like valour when it is pushed to excess, if I do not see at the same time the excess of the opposite virtue, as one does in Epaminondas, who displayed extreme valour and extreme benevolence. For otherwise it is not an ascent, but a fall. We do not display our greatness by placing ourselves at one extremity, but rather by being at both at the same time, and filling up the whole of the space between them.
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All mankind's troubles are caused by one single thing, which is their inability to sit quietly.
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A little thing comforts us because a little thing afflicts us.
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Let man then contemplate nature in full and lofty majesty, and turn his eyes away from the mean objects which surround him. Let him look at the dazzling light hung aloft as an eternal lamp to lighten the universe; let him behold the earth, a mere dot compared with the vast circuit which that orb describes, and stand amazed to find that the vast circuit itself is but a very fine point compared with the orbit traced by the starts as they roll their course on high.
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When we would show any one that he is mistaken, our best course is to observe on what side he considers the subject,--for his view of if is generally right on this side,--and admit to him that he is right so far. He will be satisfied with this acknowledgment, that he was not wrong in his judgment, but only inadvertent in not looking at the whole case.
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The exterior must be joined to the interior to obtain anything from God, that is to say, we must kneel, pray with the lips, and soon, in order that proud man, who would not submit himself to God, may be now subject to the creature.
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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 chastity, few doubtingly of scepticism.
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There are two excesses: to exclude reason, to admit nothing but reason. The supreme achievement of reason is to realise that there is a limit to reason. Reason's last step is the recognition that there are an infinite number of things which are beyond it. It is merely feeble if it does not go as far as to realise that.
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The heart has its reasons of which reason knows nothing. We feel it in a thousand things. I say that the heart naturally loves the Universal Being, and naturally loves itself; and it gives itself to one or the other, and hardens itself against one or the other, as it chooses...it is the heart that feels God, not the reason; this is faith.
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These five rules above form all that is necessary to render proofs convincing, immutable, and to say all, geometrical; and the eight rules together render them even more perfect.
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The only thing which consoles for our miseries is diversion, and yet this is the greatest of our miseries. For it is this which principally hinders us from reflecting upon ourselves and which makes us imperceptibly ruin ourselves.
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If we do not secure the foundation, we cannot secure the edifice.
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No one is ignorant that there are two avenues by which opinions are received into the soul, which are its two principal powers: the understanding and the will.
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Man is equally incapable of seeing the nothingness from which he emerges and the infinity in which he is engulfed.
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It is right that what is just should be obeyed. It is necessary that what is strongest should be obeyed.
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From whence comes it that a cripple in body does not irritate us, and that a crippled mind enrages us? It is because a cripple sees that we go right, and a distorted mind says that it is we who go astray. But for that we should have more pity and less rage.
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If they [Plato and Aristotle] wrote about politics it was as if to lay down rules for a madhouse. And if they pretended to treat it as something really important it was because they knew that the madmen they were talking to believed themselves to be kings and emperors. They humored these beliefs in order to calm down their madness with as little harm as possible.