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Blaise Pascal

1623 AD — 1662 AD

Pascal contrasts physical fragility with the dignity of thought and uses reading pace to illustrate a mean between extremes. These fragments belong to the Pensées body, separate from the edition’s later introduction.

Author and source reference ↗
▷ Play this voiceSearch within this voice ↗Place in time ↗naturejusticehappinessknowledgetruthlifecharactermind
Historical source references

Life and writing

The checked catalogue identifies Blaise Pascal with lifetime years 1623–1662 and names T. S. Eliot as author of introductory material. The linked text’s front matter states that this paperback was published in 1958 by E. P. Dutton & Co., Inc., and carries a rights notice. Gutenberg declares the electronic edition public domain in the United States; this profile does not independently establish worldwide rights. The catalogue does not name the English translator. Its HTML ISBN is distinct from the print SBN in the front matter.

Project Gutenberg catalogue — Pascal's Pensées ↗Checked related reading — Pascal's Pensées ↗ Catalogue identity/lifetime and linked edition credits, framing or cast

The selected passages are in the Pensées body, not Eliot’s introduction. Fragment 347 describes a thinking reed, comparing human physical vulnerability with consciousness of that vulnerability. Fragment 69 says that reading too quickly or too slowly prevents understanding and appears beside remarks about extremes and a mean. These are philosophical and rhetorical contrasts, not a measured diagnosis of a reader’s speed. Fragment numbers here refer to this particular English edition, whose notes describe renumbering. Both complete selected English extracts match the checked text under limited normalization.

Checked related reading — Pascal's Pensées ↗ Pensées body, fragment 347; the thinking reed; Pensées body, fragment 69; reading pace

Reading this voice

Read fragment 347 with the preceding reflection on thought, and fragment 69 with its surrounding contrasts. Use the numbering of this linked edition when locating them. Keep the later introduction and publisher front matter separate from Pascal’s fragments.

Subjects to explore

Editorial reading connections, distinct from the archive’s word matching.

A work to read

Begin with these archive passages

Editorial starting points from this author’s existing entries.

Profile sources and editorial status

Original agent-assisted editorial profile, checked 2026-10-05. No human review is recorded. Life dates are recorded to the year; they do not date individual quotations.

  • Project Gutenberg catalogue — Pascal's Pensées ↗

    Checked identity/lifetime, specific digital edition, any supplied HTML ISBN and US-public-domain basis. Automatic synopsis and digital dates do not establish quotation wording or composition dates. Reference checked 2026-10-05.

  • Checked related reading — Pascal's Pensées ↗

    Complete selected English extracts, adjacent speaker/context and available edition credits checked. Limited normalization; no whole-corpus authentication or human review. Reference checked 2026-10-05.

Archive entries

14Undated
When I see the blind and wretched state of men, when I survey the whole universe in its deadness, and man left to himself with no light, as though lost in this corner of the universe without knowing who put him there, what he has to do, or what will become of him when he dies, incapable of knowing anything, I am moved to terror, like a man transported in his sleep to some terrifying desert island, who wakes up quite lost, with no means of escape. Then I marvel that so wretched a state does not drive people to despair.
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15Undated
The world is a good judge of things, for it is in natural ignorance, which is man's true state. The sciences have two extremes which meet. The first is the pure natural ignorance in which all men find themselves at birth. The other extreme is that reached by great intellects, who, having run through all that men can know, find they know nothing, and come back again to that same ignorance from which they set out; but this is a learned ignorance which is conscious of itself. Those between the two, who have departed from natural ignorance and not been able to reach the other, have some smattering of this vain knowledge and pretend to be wise. These trouble the world and are bad judges of everything. The people and the wise constitute the world; these despise it, and are despised. They judge badly of everything, and the world judges rightly of them.
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