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Nature
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For after all, what is man in nature? A nothing in respect of that which is infinite, an all in respect of nothing, a middle betwixt nothing and all.
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There is a certain standard of grace and beauty which consists in a certain relation between our nature, such as it is, weak or strong, and the thing which pleases us. Whatever is formed according to this standard pleases us, be it house, song, discourse, verse, prose, woman, birds, rivers, trees, room, dress, and so on. Whatever is not made according to this standard displeases those who have good taste.
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Nature has made all her truths independent of one another. Our art makes one dependent on the other. But this is not natural. Each keeps its own place.
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Parents fear the destruction of natural affection in their children. What is this natural principle so liable to decay? Habit is a second nature, which destroys the first. Why is not custom nature? I suspect that this nature itself is but a first custom, as custom is a second nature.
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We see neither justice nor injustice which does not change its nature with change in climate. Three degrees of latitude reverse all jurisprudence; a meridian decides the truth.
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Let man consider what he is in comparison with all existence; let him regard himself as lost in this remote corner of nature; and from the little cell in which he finds himself lodged, I mean the universe, let him estimate at their true value the earth, kingdoms, cities, and himself. What is a man in the Infinite?
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Nature has some perfections to show that she is the image of God, and some defects, to show that she is only His image.
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Let man reawake and consider what he is compared with the reality of things; regard himself lost in this remote corner of Nature; and from the tiny cell where he lodges, to wit the Universe, weigh at their true worth earth, kingdoms, towns, himself. What is a man face to face with infinity?
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Nature has placed us so well in the middle that if we change one side of the balance, we change the other also.
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Our nature consists in movement; absolute rest is death.
In French: Notre nature est dans le mouvement; le repos entier est la mort.
Blaise Pascal
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All this visible world is but an imperceptible point in the ample bosom of nature.
Blaise Pascal
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I have a hundred times wished that if a God maintains Nature, she should testify to Him unequivocally, and that, if the signs she gives are deceptive, she should suppress them altogether.
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We know then the existence and nature of the finite, because we also are finite and have extension. We know the existence of the infinite and are ignorant of its nature, because it has extension like us, but not limits like us. But we know neither the existence nor the nature of God, because he has neither extension nor limits.
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When we see an effect happen always in the same manner, we infer that it takes place by a natural necessity; as, for instance, that the sun will rise to morrow; but nature often deceives us, and will not submit to its own rules.
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The whole title by which you possess your property, is not a title of nature but of a human institution.
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Habit is a second nature that destroys the first. But what is nature? Why is habit not natural? I am very much afraid that nature itself is only a first habit, just as habit is a second nature.
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The secrets of nature are concealed; her agency is perpetual, but we do not always discover its effects; time reveals them from age to age; and although she is always the same in herself, she is not always equally well known.
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Reflect on death as in Jesus Christ, not as without Jesus Christ. Without Jesus Christ it is dreadful, it is alarming, it is the terror of nature. In Jesus Christ it is fair and lovely, it is good and holy, it is the joy of saints.
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Nature tempts us continually, but we are not responsible for the sin, unless our reasoning gives its consent.
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All the dignity of man consists in thought. Thought is therefore by its nature a wonderful and incomparable thing. It must have strange defects to be contemptible. But it has such, so that nothing is more ridiculous. How great it is in its nature! How vile it is in its defects! But what is this thought? How foolish it is!
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For after all what is man in nature? A nothing in relation to infinity, all in relation to nothing, a central point between nothing and all and infinitely far from understanding either. The ends of things and their beginnings are impregnably concealed from him in an impenetrable secret. He is equally incapable of seeing the nothingness out of which he was drawn and the infinite in which he is engulfed.
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Man is only a reed, the weakest thing in nature; but he is a thinking reed.
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Our soul is cast into a body, where it finds number, time, dimension. Thereupon it reasons, and calls this nature necessity, and can believe nothing else.
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Each man is everything to himself, for with his death everything is dead for him. That is why each of us thinks he is everything to everyone. We must not judge nature by ourselves, but by its own standards.
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These philosophers of the world place contrarieties in the same subject; for the one attributed greatness to nature and the other weakness to this same nature, which could not subsist; whilst faith teaches us to place them in different subjects: all that is infirm belonging to nature, all that is powerful belonging to grace. Such is the marvelous and novel union which God alone could teach, and which he alone could make, and which is only a type and an effect of the ineffable union of two natures in the single person of a Man-God.
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Man is to himself the most wonderful object in nature; for he cannot conceive what the body is, still less what the mind is, and least of all how a body should be united to a mind. This is
the consummation of his difficulties, and yet it is his very being.
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Let us, then, take our compass; we are something, and we are not everything. The nature of our existence hides from us the knowledge of first beginnings which are born of the nothing; and the littleness of our being conceals from us the sight of the infinite. Our intellect holds the same position in the world of thought as our body occupies in the expanse of nature.
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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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The source of the errors of these two sects, is in not having known that the state of man at the present time differs from that of his creation; so that the one, remarking some traces of his first greatness and being ignorant of his corruption, has treated nature as sound and without need of redemption, which leads him to the height of pride; whilst the other, feeling the present wretchedness and being ignorant of the original dignity, treats nature as necessarily infirm and irreparable, which precipitates it into despair of arriving at real good, and thence into extreme laxity.
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I do not speak here of divine truths... because they are infinitely superior to nature: God alone can place them in the soul... I know that he has desired that they should enter from the heart into the mind, and not from the mind into the heart, to humiliate that proud power of reasoning that pretends to the right to be the judge of the things that the will chooses; and to cure this infirm will which is wholly corrupted by its filthy attachments.
Blaise Pascal
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Quote of the day
The Christian of the future will be a mystic or he will not exist at all.
Karl Rahner
Blaise Pascal
Creative Commons
Born:
June 19, 1623
Died:
August 19, 1662
(aged 39)
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