Pascal's Pensees Part 30

432

Scepticism is true; for, after all, men before Jesus Christ did not know where they were, nor whether they were great or small. And those who have said the one or the other, knew nothing about it, and guessed without reason and by chance. They also erred always in excluding the one or the other.

_Quod ergo ignorantes, quaeritis, religio annuntiat vobis._[160]

433

_After having understood the whole nature of man._--That a religion may be true, it must have knowledge of our nature. It ought to know its greatness and littleness, and the reason of both. What religion but the Christian has known this?

434

The chief arguments of the sceptics--I pa.s.s over the lesser ones--are that we have no certainty of the truth of these principles apart from faith and revelation, except in so far as we naturally perceive them in ourselves. Now this natural intuition is not a convincing proof of their truth; since, having no certainty, apart from faith, whether man was created by a good G.o.d, or by a wicked demon,[161] or by chance, it is doubtful whether these principles given to us are true, or false, or uncertain, according to our origin. Again, no person is certain, apart from faith, whether he is awake or sleeps, seeing that during sleep we believe that we are awake as firmly as we do when we _are_ awake; we believe that we see s.p.a.ce, figure, and motion; we are aware of the pa.s.sage of time, we measure it; and in fact we act as if we were awake.

So that half of our life being pa.s.sed in sleep, we have on our own admission no idea of truth, whatever we may imagine. As all our intuitions are then illusions, who knows whether the other half of our life, in which we think we are awake, is not another sleep a little different from the former, from which we awake when we suppose ourselves asleep?

[And who doubts that, if we dreamt in company, and the dreams chanced to agree, which is common enough, and if we were always alone when awake, we should believe that matters were reversed? In short, as we often dream that we dream, heaping dream upon dream, may it not be that this half of our life, wherein we think ourselves awake, is itself only a dream on which the others are grafted, from which we wake at death, during which we have as few principles of truth and good as during natural sleep, these different thoughts which disturb us being perhaps only illusions like the flight of time and the vain fancies of our dreams?]

These are the chief arguments on one side and the other.

I omit minor ones, such as the sceptical talk against the impressions of custom, education, manners, country, and the like. Though these influence the majority of common folk, who dogmatise only on shallow foundations, they are upset by the least breath of the sceptics. We have only to see their books if we are not sufficiently convinced of this, and we shall very quickly become so, perhaps too much.

I notice the only strong point of the dogmatists, namely, that, speaking in good faith and sincerely, we cannot doubt natural principles. Against this the sceptics set up in one word the uncertainty of our origin, which includes that of our nature. The dogmatists have been trying to answer this objection ever since the world began.

So there is open war among men, in which each must take a part, and side either with dogmatism or scepticism. For he who thinks to remain neutral is above all a sceptic. This neutrality is the essence of the sect; he who is not against them is essentially for them. [In this appears their advantage.] They are not for themselves; they are neutral, indifferent, in suspense as to all things, even themselves being no exception.

What then shall man do in this state? Shall he doubt everything? Shall he doubt whether he is awake, whether he is being pinched, or whether he is being burned? Shall he doubt whether he doubts? Shall he doubt whether he exists? We cannot go so far as that; and I lay it down as a fact that there never has been a real complete sceptic. Nature sustains our feeble reason, and prevents it raving to this extent.

Shall he then say, on the contrary, that he certainly possesses truth--he who, when pressed ever so little, can show no t.i.tle to it, and is forced to let go his hold?

What a chimera then is man! What a novelty! What a monster, what a chaos, what a contradiction, what a prodigy! Judge of all things, imbecile worm of the earth; depositary of truth, a sink of uncertainty and error; the pride and refuse of the universe!

Who will unravel this tangle? Nature confutes the sceptics, and reason confutes the dogmatists. What then will you become, O men! who try to find out by your natural reason what is your true condition? You cannot avoid one of these sects, nor adhere to one of them.

Know then, proud man, what a paradox you are to yourself. Humble yourself, weak reason; be silent, foolish nature; learn that man infinitely transcends man, and learn from your Master your true condition, of which you are ignorant. Hear G.o.d.

For in fact, if man had never been corrupt, he would enjoy in his innocence both truth and happiness with a.s.surance; and if man had always been corrupt, he would have no idea of truth or bliss. But, wretched as we are, and more so than if there were no greatness in our condition, we have an idea of happiness, and cannot reach it. We perceive an image of truth, and possess only a lie. Incapable of absolute ignorance and of certain knowledge, we have thus been manifestly in a degree of perfection from which we have unhappily fallen.

It is, however, an astonishing thing that the mystery furthest removed from our knowledge, namely, that of the transmission of sin, should be a fact without which we can have no knowledge of ourselves. For it is beyond doubt that there is nothing which more shocks our reason than to say that the sin of the first man has rendered guilty those, who, being so removed from this source, seem incapable of partic.i.p.ation in it. This transmission does not only seem to us impossible, it seems also very unjust. For what is more contrary to the rules of our miserable justice than to d.a.m.n eternally an infant incapable of will, for a sin wherein he seems to have so little a share, that it was committed six thousand years before he was in existence? Certainly nothing offends us more rudely than this doctrine; and yet, without this mystery, the most incomprehensible of all, we are incomprehensible to ourselves. The knot of our condition takes its twists and turns in this abyss, so that man is more inconceivable without this mystery than this mystery is inconceivable to man.

[Whence it seems that G.o.d, willing to render the difficulty of our existence unintelligible to ourselves, has concealed the knot so high, or, better speaking, so low, that we are quite incapable of reaching it; so that it is not by the proud exertions of our reason, but by the simple submissions of reason, that we can truly know ourselves.

These foundations, solidly established on the inviolable authority of religion, make us know that there are two truths of faith equally certain: the one, that man, in the state of creation, or in that of grace, is raised above all nature, made like unto G.o.d and sharing in His divinity; the other, that in the state of corruption and sin, he is fallen from this state and made like unto the beasts.

These two propositions are equally sound and certain. Scripture manifestly declares this to us, when it says in some places: _Deliciae meae esse c.u.m filiis hominum.[162] Effundam spiritum meum super omnem carnem.[163] Dii estis[164]_, etc.; and in other places, _Omnis caro faenum.[165] h.o.m.o a.s.similatus est jumentis insipientibus, et similis factus est illis.[166] Dixi in corde meo de filiis hominum._ Eccles.

iii.

Whence it clearly seems that man by grace is made like unto G.o.d, and a partaker in His divinity, and that without grace he is like unto the brute beasts.]

435

Without this divine knowledge what could men do but either become elated by the inner feeling of their past greatness which still remains to them, or become despondent at the sight of their present weakness? For, not seeing the whole truth, they could not attain to perfect virtue.

Some considering nature as incorrupt, others as incurable, they could not escape either pride or sloth, the two sources of all vice; since they cannot but either abandon themselves to it through cowardice, or escape it by pride. For if they knew the excellence of man, they were ignorant of his corruption; so that they easily avoided sloth, but fell into pride. And if they recognised the infirmity of nature, they were ignorant of its dignity; so that they could easily avoid vanity, but it was to fall into despair. Thence arise the different schools of the Stoics and Epicureans, the Dogmatists, Academicians, etc.

The Christian religion alone has been able to cure these two vices, not by expelling the one through means of the other according to the wisdom of the world, but by expelling both according to the simplicity of the Gospel. For it teaches the righteous that it raises them even to a partic.i.p.ation in divinity itself; that in this lofty state they still carry the source of all corruption, which renders them during all their life subject to error, misery, death, and sin; and it proclaims to the most unG.o.dly that they are capable of the grace of their Redeemer. So making those tremble whom it justifies, and consoling those whom it condemns, religion so justly tempers fear with hope through that double capacity of grace and of sin, common to all, that it humbles infinitely more than reason alone can do, but without despair; and it exalts infinitely more than natural pride, but without inflating; thus making it evident that alone being exempt from error and vice, it alone fulfils the duty of instructing and correcting men.

Who then can refuse to believe and adore this heavenly light? For is it not clearer than day that we perceive within ourselves ineffaceable marks of excellence? And is it not equally true that we experience every hour the results of our deplorable condition? What does this chaos and monstrous confusion proclaim to us but the truth of these two states, with a voice so powerful that it is impossible to resist it?

436

_Weakness._--Every pursuit of men is to get wealth; and they cannot have a t.i.tle to show that they possess it justly, for they have only that of human caprice; nor have they strength to hold it securely. It is the same with knowledge, for disease takes it away. We are incapable both of truth and goodness.

437

We desire truth, and find within ourselves only uncertainty.

We seek happiness, and find only misery and death.

We cannot but desire truth and happiness, and are incapable of certainty or happiness. This desire is left to us, partly to punish us, partly to make us perceive wherefrom we are fallen.

438

If man is not made for G.o.d, why is he only happy in G.o.d? If man is made for G.o.d, why is he so opposed to G.o.d?

439

_Nature corrupted._--Man does not act by reason, which const.i.tutes his being.

440

The corruption of reason is shown by the existence of so many different and extravagant customs. It was necessary that truth should come, in order that man should no longer dwell within himself.

441

For myself, I confess that so soon as the Christian religion reveals the principle that human nature is corrupt and fallen from G.o.d, that opens my eyes to see everywhere the mark of this truth: for nature is such that she testifies everywhere, both within man and without him, to a lost G.o.d and a corrupt nature.

442

Man's true nature, his true good, true virtue, and true religion, are things of which the knowledge is inseparable.