32 ideas
| 6675 | The heart has its reasons of which reason knows nothing [Pascal] |
| Full Idea: The heart has its reasons of which reason knows nothing. | |
| From: Blaise Pascal (Pensées [1662], 423 (277)) | |
| A reaction: This romantic remark has passed into folklore. I am essentially against it, but the role of intuition and instinct are undeniable in both reasoning and ethics. I don't feel inclined, though, to let my heart overrule my reason concerning what exists. |
| 10121 | Contradiction is not a sign of falsity, nor lack of contradiction a sign of truth [Pascal] |
| Full Idea: Contradiction is not a sign of falsity, nor the lack of contradiction a sign of truth. | |
| From: Blaise Pascal (works [1660]), quoted by A.George / D.J.Velleman - Philosophies of Mathematics Ch.6 | |
| A reaction: [Quoted in Auden and Kronenberger's Book of Aphorisms] Presumably we would now say that contradiction is a purely formal, syntactic notion, and not a semantic one. If you hit a contradiction, something has certainly gone wrong. |
| 22011 | The first principles of truth are not rational, but are known by the heart [Pascal] |
| Full Idea: We know the truth not only through our reason but also through our heart. It is through that latter that we know first principles, and reason, which has nothing to do with it, tries in vain to refute them. | |
| From: Blaise Pascal (Pensées [1662], 110 p.58), quoted by Terry Pinkard - German Philosophy 1760-1860 04 n4 | |
| A reaction: This resembles the rationalist defence of fundamental a priori principles, needed as a foundation for knowledge. But the a priori insights are not a feature of the 'natural light' of reason, and are presumably inexplicable (of the 'heart'). |
| 5987 | Alcmaeon was the first to say the brain is central to thinking [Alcmaeon, by Staden, von] |
| Full Idea: Alcmaeon apparently was the first Greek to assign central cognitive and biological functions to the brain. | |
| From: report of Alcmaeon (fragments/reports [c.490 BCE]) by Heinrich von Staden - Alcmaeon | |
| A reaction: The name of Alcmaeon should be remembered with honour. This was 200 years before Aristotle, who still hadn't worked it out. I presume Alcmaeon inferred the truth from head injuries, which is overwhelming evidence, if you notice it. |
| 6681 | We only want to know things so that we can talk about them [Pascal] |
| Full Idea: We usually only want to know something so that we can talk about it. | |
| From: Blaise Pascal (Pensées [1662], 77 (152)) | |
| A reaction: This may be right, but I wouldn't underestimate it as a worthy end (though Pascal, as usual, calls it 'vanity'). Good talk might even be the highest human good (how many people like, more than anything, chatting in pubs?), and good talk is knowledgeable. |
| 6676 | Painting makes us admire things of which we do not admire the originals [Pascal] |
| Full Idea: How vain painting is, exciting admiration by its resemblance to things of which we do not admire the originals. | |
| From: Blaise Pascal (Pensées [1662], 40 (134)) | |
| A reaction: A lesser sort of painting simply depicts things we admire, such as a nice stretch of landscape. For Pascal it is vanity, but it could be defended as the highest achievement of art, if the purpose of artists is to make us see beauty where we had missed it. |
| 6680 | It is a funny sort of justice whose limits are marked by a river [Pascal] |
| Full Idea: It is a funny sort of justice whose limits are marked by a river; true on this side of the Pyrenees, false on the other. | |
| From: Blaise Pascal (Pensées [1662], 60 (294)) | |
| A reaction: Pascal gives nice concise summaries of our intuitions. Legal justice may be all we can actually get, but everyone knows that what happens to someone could be 'fair' on one side of a river, and very 'unfair' on the other. |
| 6677 | Imagination creates beauty, justice and happiness, which is the supreme good [Pascal] |
| Full Idea: Imagination decides everything: it creates beauty, justice and happiness, which is the world's supreme good. | |
| From: Blaise Pascal (Pensées [1662], 44 (82)) | |
| A reaction: Compare Fogelin's remark in Idea 6555. I see Pascal's point, but these ideals are also responses to facts about the world, such as human potential and human desire and successful natural functions. |
| 6678 | We live for the past or future, and so are never happy in the present [Pascal] |
| Full Idea: Our thoughts are wholly concerned with the past or the future, never with the present, which is never our end; thus we never actually live, but hope to live, and since we are always planning to be happy, it is inevitable that we should never be so. | |
| From: Blaise Pascal (Pensées [1662], 47 (172)) | |
| A reaction: A very nice expression of the importance of 'living for the moment' as a route to happiness. Personally I am occasionally startled by the thought 'Good heavens, I seem to be happy!', but it usually passes quickly. How do you plan for the present? |
| 20732 | If man considers himself as lost and imprisoned in the universe, he will be terrified [Pascal] |
| Full Idea: Let man consider what he is in comparison with what exists; let him regard himself as lost, and from this little dungeon the universe, let him learn to take the earth and himself at their proper value. Anyone considering this will be terrified at himself. | |
| From: Blaise Pascal (Pensées [1662], p.199), quoted by Kevin Aho - Existentialism: an introduction Pref 'What? | |
| A reaction: [p.199 of Penguin edn] Cited by Aho as a forerunner of existentialism. Montaigne probably influenced Pascal. Interesting that this is to be a self-inflicted existential crisis (for some purpose, probably Christian). |
| 22673 | Wherever there is a small community, the association of the people is natural [Tocqueville] |
| Full Idea: The village or township is the only association which is so perfectly natural that, wherever a number of men are collected, it seems to constitute itself. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.04) | |
| A reaction: Seems like a chicken and egg issue. I would have thought that association precedes the development of a village. |
| 22676 | The people are just individuals, and only present themselves as united to foreigners [Tocqueville] |
| Full Idea: The people in themselves are only individuals; and the special reason why they need to be united under one government is that they may appear to advantage before foreigners. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.07) | |
| A reaction: I take this to be an observation on 1830s America, rather than a universal truth. It fits modern western societies rather well though. |
| 22679 | Vast empires are bad for well-being and freedom, though they may promote glory [Tocqueville] |
| Full Idea: Nothing is more opposed to the well-being and the freedom of men than vast empires. …But there is a love of glory in those who regard the applause of a great people as a worthy reward. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.07) | |
| A reaction: Presumably the main the problem is the central dominance over distant colonies. There may also be some freedom in being distant from the centres, especially in 1830. The Wild West. |
| 22680 | People would be much happier and freer in small nations [Tocqueville] |
| Full Idea: If none but small nations existed, I do not doubt that mankind would be more happy and more free. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.07) | |
| A reaction: In modern times many small states have appeared in Europe (in the Balkans and on the Baltic), and it looks to me a good thing. The prospect of Scottish independence may currently be looming, and De Tocqueville would approve. |
| 22675 | In American judges rule according to the Constitution, not the law [Tocqueville] |
| Full Idea: The Americans have acknowledged the right of judges to found their decisions on the Constitution, rather than on the laws. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.05) | |
| A reaction: Obviously the Constitution is one short document, so the details must be enshrined in the laws (which presumably defer to the Constitution). |
| 22677 | A monarchical family is always deeply concerned with the interests of the state [Tocqueville] |
| Full Idea: The advantages of a monarchy are that the private interests of a family are connected with the interests of the state, …and at least there is always someone available to conduct the affairs of a monarchy. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.07) | |
| A reaction: The second one is not much of a reason! The same defence can be given for the dominance of the Mafia. His defences are deliberately feeble, I suspect. England had plenty of monarchs who showed limited interest. |
| 22683 | Despots like to see their own regulations ignored, by themselves and their agents [Tocqueville] |
| Full Idea: In despotic states the sovereign is so much attached to his power that he dislikes the constraints even of his own regulations, and likes to see his agents acting irregularly. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.11) | |
| A reaction: A nice observation. What would Machiavelli say? At least the citizens can see where the real power resides. |
| 22669 | Aristocracy is constituted by inherited landed property [Tocqueville] |
| Full Idea: Land is the basis of an aristocracy; …it is by landed property handed down from generation to generation that an aristocracy is constituted. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.01) | |
| A reaction: Presumably there can be aristocrats by mere royal patronage, who have perhaps gambled away their land. They need protection by the other aristocrats. |
| 22674 | In Europe it is thought that local government is best handled centrally [Tocqueville] |
| Full Idea: The partisans of centralisation in Europe are wont to maintain that the government can administer the affairs of each locality better than the citizens can do it for themselves. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.04) | |
| A reaction: In the modern UK we have lots of local government, which is thoroughly starved of funds by the central government. He is contrasting it with the strong local system in the U.S. |
| 6682 | Majority opinion is visible and authoritative, although not very clever [Pascal] |
| Full Idea: Majority opinion is the best way because it can be seen, and is strong enough to command obedience, but it is the opinion of those who are least clever. | |
| From: Blaise Pascal (Pensées [1662], 85 (878)) | |
| A reaction: A nice statement of the classic dilemma faced by highly educated people over democracy. Plato preferred the clever, Aristotle agreed with Pascal, and with me. Politics must make the best of it, not pursue some ideal. Education is the one feeble hope. |
| 22678 | An election, and its lead up time, are always a national crisis [Tocqueville] |
| Full Idea: The period which immediately precedes an election, and that during which the election is taking place, must always be considered as a national crisis. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.07) | |
| A reaction: Rousseau said something similar. Election day in modern Britain is very peaceful and civilised, but it used to be chaotic. The weeks preceding it are invariably nasty. |
| 22682 | Universal suffrage is no guarantee of wise choices [Tocqueville] |
| Full Idea: Universal suffrage is by no means a guarantee of the wisdom of the popular choice. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.11) | |
| A reaction: This was precisely Plato's fear about democracy. There seems no way at all of preventing the people from electing representatives on superficial grounds of personality. |
| 22670 | Slavery undermines the morals and energy of a society [Tocqueville] |
| Full Idea: Slavery dishonours labour; it introduces idleness into society, and with idleness, ignorance and pride, luxury and distress. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.01) | |
| A reaction: A pretty feeble reason (in the 1830s) for disliking slavery. He seems only concerned with the adverse effects on the slave-owning society, and shows no interest in the slaves themselves. |
| 22681 | The liberty of the press is more valuable for what it prevents than what it promotes [Tocqueville] |
| Full Idea: I approve of the liberty of the press from a consideration more of the evils it prevents than of the advantages it ensures. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.10) | |
| A reaction: He accepts the freedom of the press as inevitable in a democracy, but he found U.S. newspapers to be nearly as bad then as they are now. |
| 6679 | It is not good to be too free [Pascal] |
| Full Idea: It is not good to be too free. | |
| From: Blaise Pascal (Pensées [1662], 57 (379)) | |
| A reaction: All Americans, please take note. I agree with this, because I agree with Aristotle that man is essentially a social animal (Idea 5133), and living in a community is a matter of compromise. Extreme libertarianism contradicts our natures, and causes misery. |
| 22672 | It is admirable to elevate the humble to the level of the great, but the opposite is depraved [Tocqueville] |
| Full Idea: One manly and lawful passion for equality elevates the humble to the rank of the great. But there exists also a depraved taste for equality, which impels the weak to attempt to lower the powerful to their own level. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.02) | |
| A reaction: There is a distinction in modern political rhetoric between 'levelling down' and 'levelling up'. Since levelling down is just destructive, and levelling up is unaffordable, it seems obvious that true equality needs to be a compromise. |
| 22671 | Equality can only be established by equal rights for all (or no rights for anyone) [Tocqueville] |
| Full Idea: I know of only two methods of establishing equality in the political world; rights must be given to every citizen, or none at all to anyone. | |
| From: Alexis de Tocqueville (Democracy in America (abr Renshaw) [1840], 1.02) | |
| A reaction: We may have a vague concept of 'natural' rights, but primarily they are a tool of social engineering. You could grant equal rights on inheritance, for example, which turn out in practice to hugely favour the rich. |
| 7455 | Pascal knows you can't force belief, but you can make it much more probable [Pascal, by Hacking] |
| Full Idea: Pascal knows that one cannot decide to believe in God, but he thinks one can act so that one will very probably come to believe in God, by following a life of 'holy water and sacraments'. | |
| From: report of Blaise Pascal (Pensées [1662], 418 (233)) by Ian Hacking - The Emergence of Probability Ch.8 | |
| A reaction: This meets the most obvious and simple objection to Pascal's idea, and Pascal may well be right. I'm not sure I could resist belief after ten years in a monastery. |
| 7457 | Pascal is right, but relies on the unsupported claim of a half as the chance of God's existence [Hacking on Pascal] |
| Full Idea: Pascal's argument is valid, but it is presented with a monstrous premise of equal chance. We have no good reason for picking a half as the chance of God's existence. | |
| From: comment on Blaise Pascal (Pensées [1662], 418 (233)) by Ian Hacking - The Emergence of Probability Ch.8 | |
| A reaction: That strikes me as the last word on this rather bizarre argument. |
| 7456 | The libertine would lose a life of enjoyable sin if he chose the cloisters [Hacking on Pascal] |
| Full Idea: The libertine is giving up something if he chooses to adopt a pious form of life. He likes sin. If God is not, the worldly life is preferable to the cloistered one. | |
| From: comment on Blaise Pascal (Pensées [1662], 418 (233)) by Ian Hacking - The Emergence of Probability Ch.8 | |
| A reaction: This is a very good objection to Pascal, who seems to think you really have nothing at all to lose. I certainly don't intend to become a monk, because the chances of success seem incredibly remote from where I am sitting. |
| 6684 | If you win the wager on God's existence you win everything, if you lose you lose nothing [Pascal] |
| Full Idea: How will you wager if a coin is spun on 'Either God is or he is not'? ...If you win you win everything, if you lose you lose nothing. | |
| From: Blaise Pascal (Pensées [1662], 418 (233)) | |
| A reaction: 'Sooner safe than sorry' is a principle best used with caution. Do you really 'lose nothing' by believing a falsehood for the whole of your life? What God would reward belief on such a principles as this? |
| 24043 | Soul must be immortal, since it continually moves, like the heavens [Alcmaeon, by Aristotle] |
| Full Idea: Alcmaeon says that the soul is immortal because it resembles immortal things and that this affection belongs to it because it is always in movement, like divine things, such the moon, the sun, the stars and the whole heaven. | |
| From: report of Alcmaeon (fragments/reports [c.490 BCE], DK 24) by Aristotle - De Anima 405a30 | |
| A reaction: Hm. Fish and rivers seem to be continually moving too. Presumably we are like gods, but then Greek gods seem awfully like humans. I don't know the history of belief in immortality; an interesting topic. |