Blaise Pascal
1623–1662
Blaise Pascal
Human Happiness
TRANSLATED BY A. J. KRAILSHEIMER
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This translation first published as a Penguin Classic 1966
Revised edition first published 1995
This selection first published 2008
Translation © A. J. Krailsheimer 1966, 1995
All rights reserved
The moral right of the translator has been asserted
Except in the United States of America, this book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, re-sold, hired out, or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser
ISBN: 978-0-14-196412-6
In this selection of extracts the numbering system for the individual pensées is that used in the Penguin Classics edition.
21 If we are too young our judgement is impaired, just as it is if we are too old.
Thinking too little about things or thinking too much both make us obstinate and fanatical.
If we look at our work immediately after completing it, we are still too involved; if too long afterwards, we cannot pick up the thread again.
It is like looking at pictures which are too near or too far away. There is just one indivisible point which is the right place.
Others are too near, too far, too high, or too low. In painting the rules of perspective decide it, but how will it be decided when it comes to truth and morality?
22 Flies are so mighty that they win battles, paralyse our minds, eat up our bodies.
23 Vanity of science. Knowledge of physical science will not console me for ignorance of morality in time of affliction, but knowledge of morality will always console me for ignorance of physical science.
24 Man’s condition. Inconstancy, boredom, anxiety.
25 The fact that kings are habitually seen in the company of guards, drums, officers and all the things which prompt automatic responses of respect and fear has the result that, when they are sometimes alone and unaccompanied, their features are enough to strike respect and fear into their subjects, because we make no mental distinction between their person and the retinue with which they are normally seen to be associated. And the world, which does not know that this is the effect of habit, believes it to derive from some natural force, hence such sayings as: ‘The character of divinity is stamped on his features.’
26 The power of kings is founded on the reason and the folly of the people, but especially on their folly. The greatest and most important thing in the world is founded on weakness. This is a remarkably sure foundation, for nothing is surer than that the people will be weak. Anything founded on sound reason is very ill-founded, like respect for wisdom.
30 We do not choose as captain of a ship the most highly born of those aboard.
31 We do not care about our reputation in towns where we are only passing through. But when we have to stay some time we do care. How much time does it take? A time proportionate to our vain and paltry existence.
33 What amazes me most is to see that everyone is not amazed at his own weakness. We behave seriously, and everyone follows his calling, not because it is really a good thing to do so, in accordance with fashion, but as if everyone knew for certain where reason and justice lie. We are constantly disappointed and an absurd humility makes us blame ourselves and not the skill we always boast of having. But it is a good thing for the reputation of scepticism that there are so many people about who are not sceptics, to show that man is quite capable of the most extravagant opinions, since he is capable of believing that he is not naturally and inevitably weak, but is, on the contrary, naturally wise.
36 Anyone who does not see the vanity of the world is very vain himself. So who does not see it, apart from young people whose lives are all noise, diversions, and thoughts for the future?
But take away their diversion and you will see them bored to extinction. Then they feel their nullity without recognizing it, for nothing could be more wretched than to be intolerably depressed as soon as one is reduced to introspection with no means of diversion.
42 How many kingdoms know nothing of us!
43 A trifle consoles us because a trifle upsets us.
44 Imagination. It is the dominant faculty in man, master of error and falsehood, all the more deceptive for not being invariably so; for it would be an infallible criterion of truth if it were infallibly that of lies. Since, however, it is usually false, it gives no indication of its quality, setting the same mark on true and false alike.
I am not speaking of fools, but of the wisest men, amongst whom imagination is best entitled to persuade. Reason may object in vain, it cannot fix the price of things.
This arrogant force, which checks and dominates its enemy, reason, for the pleasure of showing off the power it has in every sphere, has established a second nature in man. Imagination has its happy and unhappy men, its sick and well, its rich and poor; it makes us believe, doubt, deny reason; it deadens the senses, it arouses them; it has its fools and sages, and nothing annoys us more than to see it satisfy its guests more fully and completely than reason ever could. Those who are clever in imagination are far more pleased with themselves than prudent men could reasonably be. They look down on people with a lofty air; they are bold and confident in argument, where others are timid and unsure, and their cheerful demeanour often wins the verdict of their listeners, for those whose wisdom is imaginary enjoy the favour of judges similarly qualified. Imagination cannot make fools wise, but it makes them happy, as against reason, which only makes its friends wretched: one covers them with glory, the other with shame.
Who dispenses reputation? Who makes us respect and revere persons, works, laws, the great? Who but this faculty of imagination? All the riches of the earth are inadequate without its approval. Would you not say that this magistrate, whose venerable age commands universal respect, is ruled by pure, sublime reason, and judges things as they really are, without paying heed to the trivial circumstances which offend only the imagination of weaker men? See him go to hear a sermon in a spirit of pious zeal, the soundness of his judgement strengthened by the ardour of his charity, ready to listen with exemplary respect. If, when the preacher appears, it turns out that nature has given him a hoarse voice and an odd sort of face, that his barber has shaved him badly and he happens not to be too clean either, then, whatever great truths he may announce, I wager that o
ur senator will not be able to keep a straight face.
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. Many could not even stand the thought of it without going pale and breaking into sweat.
I do not intend to list all the effects of imagination. Everyone knows that the sight of cats, or rats, the crunching of a coal, etc., is enough to unhinge reason. The tone of voice influences the wisest of us and alters the force of a speech or a poem.
Love or hate alters the face of justice. An advocate who has been well paid in advance will find the cause he is pleading all the more just. The boldness of his bearing will make it seem all the better to the judges, taken in by appearances. How absurd is reason, the sport of every wind! I should list almost all the actions of men, who hardly stir except when jolted by imagination. For reason has had to yield, and at its wisest adopts those principles which human imagination has rashly introduced at every turn. Anyone who chose to follow reason alone would have proved himself a fool. We must, since reason so pleases, work all day for benefits recognized as imaginary, and, when sleep has refreshed us from the toils of our reason, we must at once jump up to pursue the phantoms and endure the impressions created by this ruler of the world. Here is one of the principles of error, but not the only one.
Man has been quite right to make these two powers into allies, although in this peace imagination enjoys an extensive advantage; for in conflict its advantage is more complete. Reason never wholly overcomes imagination, while the contrary is quite common.
Our magistrates have shown themselves well aware of this mystery. Their red robes, the ermine in which they swaddle themselves like furry cats, the law-courts where they sit in judgement, the fleurs de lys, all this august panoply was very necessary. If physicians did not have long gowns and mules, if learned doctors did not wear square caps and robes four times too large, they would never have deceived the world, which finds such an authentic display irresistible. If they possessed true justice, and if physicians possessed the true art of healing, they would not need square caps; the majesty of such sciences would command respect in itself. But, as they only possess imaginary science, they have to resort to these vain devices in order to strike the imagination, which is their real concern, and this, in fact, is how they win respect.
Soldiers are the only ones who do not disguise themselves in this way, because their role is really more essential; they establish themselves by force, the others by masquerade.
That is why our kings have not attempted to disguise themselves. They have not dressed up in extraordinary clothes to show what they are, but they have themselves escorted by guards, scarred veterans. These armed troops whose hands and strength are theirs alone, the drums and trumpets that march before them, and these legions which surround them make the most resolute tremble. They do not wear the trappings, they simply have the power. It would take reason at its most refined to see the Grand Turk, surrounded in his superb seraglio by 40,000 janissaries, as a man like any other.
We have only to see a lawyer in cap and gown to form a favourable opinion of his competence.
Imagination decides everything: it creates beauty, justice and happiness, which is the world’s supreme good. I should dearly like to see the Italian book, of which I know only the title, worth many books in itself, Dell’opinione regina del mondo. Without knowing the book, I support its views, apart from any evil it may contain.
Such, more or less, are the effects of this deceptive faculty, apparently given to us for the specific purpose of leading us inevitably into error. We have plenty of other principles of error.
Longstanding impressions are not the only ones that can mislead us; the charms of novelty have the same power. Hence all the debate among men, who accuse each other either of following the false impressions of childhood or of rashly pursuing new ones. If anyone has found the golden mean, let him appear and prove it. Any principle, however natural it may be, even implanted in childhood, may be treated as a false impression either of education or of the senses.
‘Because,’ they say, ‘you have believed since you were a child that a box was empty when you could not see anything in it, you believed that a vacuum could exist. This is just an illusion of your senses, strengthened by habit, and it must be corrected by science.’ Others say: ‘When you were taught at school that there is no such thing as a vacuum, your common sense was corrupted; it was quite clear about it before being given the wrong impression, and now it must be corrected by reverting to your original state.’ Who then is the deceiver, the senses or education?
We have another principle of error in illnesses, which impair our judgement and sense. If serious illnesses do considerable harm, I have no doubt that the less serious ones have a proportionate effect.
Our own interest is another wonderful instrument for blinding us agreeably. The fairest man in the world is not allowed to be judge in his own cause. I know of men who, to avoid the danger of partiality in their own favour, have leaned over to the opposite extreme of injustice. The surest way to lose a perfectly just case was to get close relatives to commend it to them. Justice and truths are two points so fine that our instruments are too blunt to touch them exactly. If they do make contact, they blunt the point and press all round on the false rather than the true.
Man, then, is so happily constituted that he has no exact principle of truth, and several excellent ones of falsehood. Let us now see how many.
But the most absurd cause of his errors is the war between the senses and the reason.
46 Vanity. The cause and effect of love. Cleopatra.
47 We never keep to the present. We recall the past; we anticipate the future as if we found it too slow in coming and were trying to hurry it up, or we recall the past as if to stay its too rapid flight. We are so unwise that we wander about in times that do not belong to us, and do not think of the only one that does; so vain that we dream of times that are not and blindly flee the only one that is. The fact is that the present usually hurts. We thrust it out of sight because it distresses us, and if we find it enjoyable, we are sorry to see it slip away. We try to give it the support of the future, and think how we are going to arrange things over which we have no control for a time we can never be sure of reaching.
Let each of us examine his thoughts; he will find them wholly concerned with the past or the future. We almost never think of the present, and if we do think of it, it is only to see what light it throws on our plans for the future. The present is never our end. The past and the present are our means, the future alone our end. Thus we never actually live, but hope to live, and since we are always planning how to be happy, it is inevitable that we should never be so.
49 Caesar was too old, it seems to me, to go off and amuse himself conquering the world. Such a pastime was all right for Augustus and Alexander; they were young men, not easily held in check, but Caesar ought to have been more mature.
53 Man is vile enough to bow down to beasts and even worship them.
54 Inconstancy. Things have various qualities and the soul various tendencies, for nothing presented to the soul is simple, and the soul never applies itself simply to any subject. That is why the same thing makes us laugh and cry.
55 Inconstancy. We think playing upon man is like playing upon an ordinary organ. It is indeed an organ, but strange, shifting and changeable. Those who only know how to play an ordinary organ would never be in tune on this one. You have to know where the keys are.
56 We are so unhappy that we can only enjoy something which we should be annoyed to see go wrong, and that can and does constantly happen to thousands of things. Anyone who found the secret of rejoicing when things go well without being annoyed when they go badly would have found the point. It is perpetual motion.
57 It is not good to be too free.
It is not good to have all one needs.
58 Tyran
ny consists in the desire to dominate everything regardless of order.
In the various departments for men of strength, beauty, sense and piety, each man is master in his own house but nowhere else. Sometimes they meet and the strong and the handsome contend for mastery, but this is idiotic because their mastery is of different kinds. They do not understand each other and their mistake lies in wanting to rule everywhere. Nothing can do that, not even strength: it is of no effect in the learned world and only governs external actions. – So these arguments are false …
Tyranny. Tyranny is wanting to have by one means what can only be had by another. We pay different dues to different kinds of merit; we must love charm, fear strength, believe in knowledge.
These dues must be paid. It is wrong to refuse them and wrong to demand any others. So these arguments are false and tyrannical: ‘I am handsome, so you must fear me. I am strong, so you must love me, I am …’ In the same way it is false and tyrannical to say: ‘He is not strong, so I will not respect him. He is not clever, so I will not fear him.’
65 Diversity. Theology is a science, but at the same time how many sciences? A man is a substance, but if you dissect him, what is he? Head, heart, stomach, veins, each vein, each bit of vein, blood, each humour of blood?
A town or a landscape from afar off is a town and a landscape, but as one approaches it becomes houses, trees, tiles, leaves, grass, ants, ants’ legs, and so on ad infinitum. All that is comprehended in the word ‘landscape’.
68 When I consider the brief span of my life absorbed into the eternity which comes before and after – as the remembrance of a guest that tarrieth but a day – the small space I occupy and which I see swallowed up in the infinite immensity of spaces of which I know nothing and which know nothing of me, I take fright and am amazed to see myself here rather than there: there is no reason for me to be here rather than there, now rather than then. Who put me here? By whose command and act were this time and place allotted to me?
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