Chapter 5 Part III

Part III 365-27 (184) 313-414 A letter that leads a soul to seek God. Then lead men to seek God in those philosophers, skeptics, and dogmatists who disturb those who seek them. 9-357 (185) 316-374 The action of God disposes of all things with mercy, which puts religion in the mind by reason and religion in the heart by grace.However, to place it in the spirit and heart with force and threat, is to place not religion but terror, terrorem potuis quam religionem. [That's horror not religion. ] The Jansenists believed that the principle of Christianity consisted in substituting charity for the terror of Judaism.

9-140 (186) 329-376 Nesiterrerenturetnondocerentur, improbaquasidomi natiovideretur [If they are terrorized and not educated, it seems that the rule is unjust. ] (August "Letter Collection", No. 48 or 49), - Volume IV: contramendaciumadconsentium [To deal with lies, consult the religious council. 〕). 1-35 (187) 334-377 Sequence - People despise religion; they hate religion, they fear it is true.To correct this, it is first necessary to show that religion is in no way contrary to reason; to show it to be venerable, to make it respectable; then to make it lovable, to make good people wish it to be true;

Respectable because it understands humanity well; lovely because it promises true beauty. 10-959 (188) 80-74 In all conversations and discussions, we must be able to say to the offended, "What are you complaining about?" 11-338 (189) 536-73 Have mercy on the unbelievers first; their condition makes them miserable enough.We need only condemn them with examples of religious beneficence; and this wounds them. 12-332 (190) 467-173 Have pity on the atheists who are seeking, for are they not very unfortunate?Rebuke those who flaunt their religion. 13-23 (191) 324-75 Does the latter kind of person want to laugh at the former kind?Who should be mocked?The former, however, do not laugh at the latter, but only pity them.

337-760 (192) 298-79 To condemn Mi Dong for his indifference, since God will condemn him. 361-22 (193) 322-76 Quid eiet hominibus qui minima contemnunt, majora non credunt. [What is to be done with the man who despises the smallest things and does not believe in the greatest? 〕 335, 8, 16, 336-11, 15 (194) 89-77 . . . I wish they at least knew what religion they were attacking before attacking it.If this religion claims to be able to see God clearly and clearly, and to grasp it openly and without barriers; it is an attack to say that we see nothing in the world to show it by such evidence. it's gone.But since it says just the opposite: that man is in darkness and far from God, God has hidden himself from their knowledge, and this is even the name that God gave himself in the Holy Book, Deus. absconditus [the hidden God. ]——A note from Chapter 45 and Section 15 of Isaiah. ; and, finally, if it endeavors equally to establish two things: viz., that God has established visible signs in the church, that he himself may be known to those who sincerely seek him, and that he is at the same time The earth is blinding them, so that he can only be perceived by those who seek him with all their heart; and when in their ignorance they openly profess to be after the truth, they cry that there is nothing to show it to them. when, since the ignorance in which they were, and with which they opposed the Church, only confirmed one thing it affirmed and left the other untouched, and far from destroying its doctrine If its theory is confirmed, what advantage can they get at this time?

In order to attack it, they must cry out that they have tried everything to seek God everywhere, even where the Church was about to point them, without any satisfactory result.If they are talking like this, then they are in fact attacking one of its claims.But I wish to show here that no sane man can speak in this way; and I go so far as to say that no one has ever done so.We know very well the manner in which a man of this spirit operates.When they have spent hours reading some holy book, when they have consulted some priest for the truths of their faith, they think they have made great effort to learn.After this they boasted that they had sought it in books and among men, but without success.But in fact, I will say to them what I have often said, that such ignorance will not be tolerated.It is not the petty interests of some stranger that are at stake here, and thus can be used in this way; it is ourselves and all of us that are at stake.

The immortality of the soul is a matter so much at stake with us, and so deeply touched by it, that it must be obstinacy to be indifferent to knowing what it is.All our actions and thoughts are to be diverted from whether or not eternal happiness can be hoped for, and take so different avenues that unless our steps are regulated according to the point of view which should be our ultimate goal. , otherwise it would be impossible for us to take any step with meaning and judgment. It is therefore our first interest, and our first duty, to clarify to ourselves the theme upon which all our conduct is based.And that is why I draw a great distinction between those who are not persuaded, between those who strive to know with all their might, and those who live without minding or thinking about it. down people.

I can only pity those who sincerely sigh in this doubt, which they regard as the ultimate misfortune, and which they would do anything to get rid of; career. But those who live their lives without thinking of this ultimate end of life, simply because they cannot find in themselves the light that would persuade them, refuse to look elsewhere; They refuse to examine at all whether the opinion is one that is accepted out of mere credulity, or one that, despite their own obscurity, has a very firm and unshakable foundation. opinion; I regard them in a quite different light. This careless and ignorant attitude towards a matter concerning themselves, their immortality, their all, annoys me more than pity; Come on it is the devil.I do not say this out of a devout fervor of spiritual belief.I mean, on the contrary, that we ought to have it from a principle of earthly interest, and from an interest in self-love: for this we need only look at what the most ignorant people can see.

It doesn't take a particularly refined soul to understand that there can be no real and secure satisfaction here, that all our joys are but illusions, that our sufferings are endless, and that, finally, there is the ever-present threat Our demise would, in a few short years, indeed, subject us to that dreadful necessity of eternal misfortune or eternal misfortune. Nothing could be more real or more terrifying than this.Even if we can be as heroic as we wish; yet awaiting the end of the most wonderful life in the world.Let us ponder this for a moment, and let us say: there is nothing good in this life but the hope of another life, and we are happy only as we come near to it, and as with those Is it not indisputable that there can be no misfortune to those who have a complete assurance of eternal life, so there can be no happiness to those who have no knowledge of it?

To be in this state of doubt, therefore, is indeed a great evil; but while we are in it, it is an indispensable duty to at least seek: so the man who doubts and does not seek , it is both very unfortunate and very unrighteous.If he is content with this, if he professes it, and even prides himself on it, if it is this very condition which is the subject of his pleasure and his vanity; up. How can we have such feelings?What joy can there be in expecting nothing but unrelieved misery?Seeing oneself in an impenetrable ignorance, what vanity is there to speak of?How is it possible for such reasoning as follows to occur to a reasonable person?

"I don't know who put me in the world, and I don't know what the world is, and what am I? I am in a terrible ignorance about everything.I don't know what my body is, what my senses are, what my soul is, and even what is that part of myself that thinks what I say, that is to everything and to it It thinks for itself, and it knows as little about itself as it does about anything else.I see the terrible space of the whole universe surrounding me, and I find myself attached to one corner of that vast realm, and I do not know why I am placed in this place and not in another, nor Why does the little time which allows me to live fix me at this point, and not at another point of all eternity before me and all eternity after me.All I see is an infinity in every aspect, which surrounds me like an atom, like a shadow that is only fleeting and gone forever.All I know is that I will soon die, and yet what I am most ignorant of is this death itself from which I cannot escape.

"Just as I don't know where I came from, so I don't know where I'm going; I just know that when I leave this world, I'm going to be forever either nothing or a At the hands of an angry God, not knowing which of the two situations should be my eternal due. This is my situation, and it is full of vulnerability and uncertainty. From all this I conclude that I should therefore spend the whole of my life without dreaming about what is going to happen to me.Perhaps I shall find some enlightenment in my doubts; but I will not take the effort, nor take a step to seek it; To be willing to touch such an event with neither foresight nor fear, and allow yourself to be lulled to death without certainty about the permanence of your future situation. " Who would want to be friends with a man who speaks in this way?Who would pick him out of the crowd to tell his story?Who will turn to Him in their distress?And in the end, what use can we assign his life? Indeed, it is the glory of religion to have such irrational men as its enemies: and their opposition does so little harm to it that they help to establish its truths.For the Christian faith consists almost exclusively in affirming these two great events, the corruption of humanity and the atonement of Jesus Christ.So I think: If they are not helping to show the truth of the atonement by their moral holiness, at least they are good at helping to show the corruption of human nature by such inhuman sentiments. Nothing is more important to man than his own state, nothing thrills him more than eternity; therefore, whoever is indifferent to the loss of his existence, to the danger of eternal misery, It's not natural at all.They are things quite different from everything else: they worry about even the tiniest things, they anticipate them, they feel them; this is the man, day and night, between rage and despair. The very same man who passed through the midst of fear of losing a position or imagining damage to his honor knew that he was dying to lose everything, without agitation or emotion.It is a queer thing to see in the same mind, at the same time, so sensitive to the smallest things, and so insensible to the greatest.It was an uncanny occult, a supernatural dullness, and it marked that an omnipotent force had caused it. Human nature must have a peculiar inversion to be proud of being in that state, and it seems unbelievable that any human being could be in that state.Yet experience has shown me that there are so many such people that it would be more than surprising in itself if we did not know that most of the people who mingle among them are imitators and not really what they are. .These people just heard others say that the most fashionable thing in the world is to act extreme like this.That's what they call breaking free, and they try to imitate it.It is not difficult, however, to make them understand how they are deceiving themselves in thus seeking the respect of others.This is by no means the way to command respect, and I would say this even among worldly people--only they have a sound judgment of things, and know that the only way to succeed is to present themselves as sincere, honest, sensible, and able It is useful to be useful to one's friends, for people naturally love only what may be useful to them.Now, we hear of a man who has freed himself from his fetters, who does not believe that there is a God watching over his actions, who thinks he is the sole master of his actions, and who thinks he is responsible only to himself; what good does it do us then? ?Does he think that we are thus moved to believe in him sufficiently, that we may look to him for comfort, counsel, and support in every hour of need throughout our lives?Do they think it pleases us to tell us, especially in a tone of haughty self-satisfaction, that they regard our souls as but passing clouds?Is this a coke thing?On the contrary, isn't it a sad thing to say?Isn't it the saddest thing in the world? If they had thought about it seriously, they would have seen that it was so misunderstood, so contrary to reason, so contrary to integrity, and so contrary in every way to what they were looking for. of good manners; so that they are not so much able to corrupt as to correct those who have a certain inclination to follow them.As a matter of fact, you ask them to describe their feelings, and their reasons for doubting religion; and what they tell you is so feeble and petty, that they will persuade you of the contrary.That's what someone said to them one day with great precision, "If you keep talking like this, you'll actually convert me."He had a point, for who wouldn't be afraid to see himself falling into the kind of emotion that makes such a contemptible fellow his own? So those who only try to create such feelings will be extremely unfortunate if they try to restrain their natural feelings so as to force themselves to be the most arrogant people.If in their hearts they suffer from wanting more light, let them not conceal it; there is no shame in admitting it.The shame is that there is no light at all.Nothing so condemns the extreme fragility of the mind as not being able to know how wretched a man is without God; nothing so marks a bad character of heart as refusing to hope for the truth of the promise of eternity; the most cowardly There is nothing better than to be a warrior against God.Let them, therefore, reserve such impiety to those who are born bad enough to be really evil; if they cannot be Christians, at least be honest; and that at last they can There are only two kinds of people who can be called sane, namely, those who are wholeheartedly serving God because they know God, or those who are wholeheartedly seeking God because they do not know him. But as those who live neither knowing nor seeking God, decide that they are so unworthy of their own concern that they are not worthy of the concern of others; then there must be a religion which they despise. All benevolence, so as not to despise them to the point of entrusting them to their folly.But because this religion always compels us to observe them; so long as they have the grace to shine upon them in this life, they can believe that they will soon be more full of faith than we are, and on the contrary We can fall into the same blindness as they are, we must do to them what we would have them do to us if we were in their place, and call upon them to have pity for themselves, And if they don't find the light, at least take a few steps toward it.If only they could spare a few hours of the time they so vainly pass away, to listen to this instruction; whatever their aversion to it, perhaps they will come across it, at least they will not. How much will be lost.As for those who are completely sincere about it and have a real desire to encounter the truth, I hope they will be satisfied, and they will be convinced by the evidences of a religion so holy, which I have gathered here , and of which I have more or less followed this order... . 334, 107-12 (195) 325-78 Before proceeding to the proofs of Christianity, I find it necessary to point out the unrighteousness of those who, in a matter so important to them, and with which they are so closely concerned, have made no real commitment to the pursuit of truth. Live indifferently. Of all their fallacies, this is without doubt the most sufficient to conclude their stupidity and blindness, and it is this which is most easily confused by first common-sense views and natural sentiments. For there can be no doubt that the time of this life is but a moment, and that the state of death, whatever its nature, is eternal; so that unless our approach is regulated by the truth that should be our ultimate aim, we cannot move forward meaningfully and with judgment. Nothing is more obvious than this, so that men behave utterly irrationally if they follow rational principles and do not take another course. Let us therefore criticize in this respect those who live without thinking of this ultimate end of life, who allow themselves to be governed by their inclinations and pleasures, without thought or anxiety, as if they only As if eternity could be annihilated by diverting their minds, all they think about is making themselves happy in the present moment. However, this eternity is always there; and death—death must open the gate of eternity and threatens them all the time— Inevitably, for a short time, they are subject to the terrible inevitability of eternal misfortune or eternal misfortune, and they do not know which of these two eternities is. The seed is always ready for them. It is a doubt with dire consequences.They are in danger of eternal wretchedness; and yet they seem to regard it as not worth the trouble, and they refuse to examine whether this is one of those views which are too credulous and hastily accepted?Or is it of that opinion which, though obscure in itself, has an extraordinarily solid, albeit hidden, foundation?So they don't know whether this matter is truth or falsehood, and they don't know whether this kind of proof is strong or weak?It was there before their eyes; they refused to look, and in this state of ignorance they chose to descend to that state of wretchedness—if it were true—to do all that they had to do, and they waited for death to do it. and are so complacent about this state that they openly admit it and actually flaunt it. Can we seriously consider the importance of the matter without being filled with horror at an act so absurd? To rest in this state of ignorance is an evil thing, and it must therefore be brought up to those who live in it all their lives, that they may be dismayed at their own folly, and feel its absurdity. and ignorance. For that is how people reason when they choose to live in this state of ignorance in which they actually live and do not seek enlightenment.They said, "I don't know...." 338-21 (196) 331-67 Men lack hearts; they do not make friends with hearts. 339-10 (197) 303-436 Insensitivity to the point of contemptuous of everything that interests us, and insensitivity to the point where it interests us most. 340-20 (198) 312-129 People's sensitivity to the little and their insensitivity to the big mark a strange inversion. 341-314 (199) 452-127 Let us imagine a multitude of men in chains, all condemned to death, some of whom are executed every day in front of the eyes of the rest, and those who survive see their own condition in that of their fellows, They looked at each other in grief and hopelessness, each waiting for his turn.This is the epitome of the human condition. 342-339 (200) 311-128 A man in prison does not know whether he has been sentenced, and has less than an hour in which to learn of it, but that hour--if he knows he has been sentenced--is enough to appeal; It would be unnatural for the hour to be spent not in hearing whether a verdict has been delivered, but in playing cards.So, people... Wait, that's supernatural.This is the weight of the palm of God. So it is not only the zeal of those who seek God that proves God, but also the blindness of those who do not. 420-454 (201) 301-131 All disputes of men among one another are against themselves, not against religion.Everything the unbelievers say…. 572(b)-322(202)96-130 [In those who see themselves in sorrow without faith, we see that God has not enlightened them; but in the rest we see a God who blinds them. 〕 343-345 (203) 176-135  fascinatio nugacitatis—In order that this emotion may not hurt us, let us act as if we had only eight days left to live. 344-335, 570 (204) 306-137 If we should dedicate eight days of our lives, we should also dedicate a hundred years. 88-116 (205) 393-139 As I contemplate the brief hours of my life immersed in eternities before and after, the little spaces I fill—and even what I can see—are sunk in spaces that I do not know and cannot In the immensity of space that does not know me; I see with horror and amazement that I am here and not there, for there is no reason why I should be here and not there. Where, why now and not then. Who put me in it?Whose orders and actions appointed me here and now? Memoria hospitis unius diei praetereuntis. [Reminiscences of Past Guests]——Write this sentence in the margin of the original manuscript, out of Volume 5, Chapter 15: "The hope of the unbeliever is like a feather blown in the wind, like a feather blown by The foam from the waves is like smoke being blown away by the wind, like a memory of past guests." 91-392 (206) 122-142 The eternal silence of these infinite spaces terrifies me. 90-79 (207) 304-143 How many countries do not know us! 89-385 (208) 320-11 Why is my knowledge limited?My body too?My life is only a hundred years instead of a thousand years?What reason does nature have for endowing me with the choice of one number over another in infinity, when there is no more reason in infinity to choose one over the other? Try either one instead of the other. 158-677 (209) 342-145 Are you no more a slave because you are favored by your master?Slave, you are indeed lucky!If your master spoils you, he will whip you in no time. 227-341 (210) 403-146 If the last scene is bloody, it doesn't matter how good the rest of the play is; we end up throwing ashes on our heads, and it has to be like that forever. 351-327 (211) 343-164 We would be absurd if we tried to trust a society of our own kind: as wretched as we are, as incompetent as we are, they will not help us; we shall die alone.We must therefore act as if we were solitary; and then shall we build splendid houses, etc.?We should not hesitate to seek the truth; if we refuse to do so, we prove that we value other people more than the pursuit of truth. 350-152 (212) 339-165 Disappearance - feeling that everything we have is passing away is the most terrifying thing. 349-328 (213) 392-168 Between us and hell or heaven, there is only life in between, and it is the most fragile thing in all the world. 142-142 (214) 282-169 Injustice—self-righteousness combined with patheticness makes it utterly injustice. 219-259 (215) 339-167 It is death without danger rather than death in danger that is to be feared; for a man must be a man. 222-870 (216) 344-170 Only sudden death is terrible, and that is why the confessor stays with the great ones. 345-468 (217) 348-171 There was an heir who discovered his family's land.Does he say, "Maybe they're fake," and dismiss it? 346-340 (218) 397-166 Prison—I think it best not to go into Copernicus' opinion; yet this...!Knowing whether the soul is immortal or immortal is a matter of concern 347-292 (219) 349-215 There is no doubt that the matter of whether the soul is mortal or immortal must make a whole difference in the face of morality.But philosophers, regardless of this, draw out their morality; they just spend an hour in debate. Plato, leaning toward Christianity. 348-288 (220) 398-175 Fallacy of philosophers who have never discussed the immortality of the soul.The fallacy of their dilemma in Montaigne's book. 354-337 (221) 409-176 What the atheist says should be quite clear; but the statement that the soul is material is not quite so clear. 357-471 (222) 402-216 Atheists - what reason do they have for saying we can't be resurrected?Which is more difficult: the birth or the resurrection? Should there be what has never been, or should there be what was once?Is it more difficult to appear than to reappear?Habit makes us think the former is easy, and unaccustomed makes us think the latter is impossible: this is the popular way of judging! Why can't a virgin have children?Doesn't a hen lay eggs without a rooster?What visually distinguishes these from the rest?Who told us that the hen cannot also form germs like the rooster? 358—434 (223) 400—180 What can they say against the resurrection, against the virgin birth? Which is more difficult, producing a man or an animal, or regenerating it?If they had never seen an animal of any kind, could they have guessed whether it could have been produced without mutual cooperation? 359-353 (224) 277-177 How I hate this stupidity, my refusal to believe in the Eucharist, etc.!If the Gospels are true, if Jesus Christ is God, what difficulty is there here? 360-333 (225) 278-179 Atheists display spiritual strength, but only to a certain extent. 361-326 (226) 146-183 The godless who profess to be following reason must be extraordinarily strong intellectually.What did they say? Said they: "Have we not seen that beasts live and die like men, and Turks live and die like Christians? They have their rites, their prophets, their doctors, their saints, their priests, like us; etc." (Is this against the holy book? Doesn't it say all this?) If you are simply indifferent to understanding the truth, this will be enough to reassure you.But it is not enough if you desire with all your heart to know the truth; look more closely.It is enough to be a philosophical question; here it concerns everyone.But after thinking about it for a while, we're going to be free again, and so on.Let us inquire into the religion itself, and see if it fails to explain this obscurity; perhaps it will teach us so. 353-25 (227) 411-210 In order of dialogue - "What am I supposed to do? I'm everywhere in the dark. Do I believe I'm nothing? Do I believe I'm God?" "All things change and continue each other". ——You are wrong, and there is also... 352-451 (228) 369-385 Atheist's retort: ​​"But we don't have any light". 414-13 (229) 353-380 This is what I see and what confuses me.I looked around, and everywhere I saw only darkness.Nature has provided me with nothing but a subject of doubt and uneasiness.If I see nothing to mark a god, I draw the opposite conclusion; if I see everywhere the sign of a Creator, I rest in the arms of faith.Yet I saw too much that could be denied and too little that was sure, and I fell into a state of lamentation; and I wished a thousand times that if there was a God who held nature together , then nature will mark him unambiguously; and if the signs that nature makes about him are deceitful, she will completely cancel them; , or say nothing, so that I can see which side I should follow.Whereas, in my present state, I am at a loss as to what I am and what I am supposed to do, so I do not recognize my condition nor my responsibility.With all my heart I want to know where the true good is, in order to follow it; and no price is too high for me, for eternity's sake. I envy those who see how carelessly they live their lives in faith, and use so badly a gift that I thought I would use quite differently. 447-325 (230) 341-294 It is inconceivable that God exists, and it is inconceivable that God does not exist; soul and body exist together, and we have no soul; the world was created, and it was not created, etc.; there is original sin, and there is no original sin. 444-344 (231) 340-295 Do you think it is impossible for God to be infinite without parts? —— Yes. —Then I will point out to you something infinite and indivisible.That is a point of matter moving everywhere with infinite velocity; for it is everywhere one, and at every place the whole whole. May this operation of nature - which hitherto seemed impossible to you - make you realize that there may be many other things which remain unknown to you!From your studies, do not conclude that there is nothing more to understand; rather conclude that there is an infinite amount of things that remain to be understood. 445-348 (232) 365-291 Infinite movement, all-pervading point, moment of stillness: infinity without quantity, indivisible and infinite. 451-343 (233) 346-293 无限—无物——我们的灵魂被投入肉体之中，在这里它发见了数目、时间、度量。 它就据此进行推论，并称之为自然、必然，而不能再相信别的东西。 一加无限，并没有给无限增加任何东西，它不过是在无限的尺度上再加一尺。有限消失在无限的面前，变成了纯粹的虚无。我们的精神在上帝之前便是如此；我们的正义在神圣的正义之前便是如此。我们的正义与上帝的正义之间的不成比例，还不如一与无限之间那么巨大。 上帝的正义也必定会像他的仁慈一样广大。可是，对受惩罚者的正义却不那样广大，而且比起对选民的仁慈来也应该不那么令人反感。 我们虽认识无限存在，但不知道它的性质。既然我们知道数目有限这种说法乃是谬误的，因而数目无限就是真确的了。但我们却不知道它是什么：说它是偶数既是错误的，说它是奇数也是错误的；因为加一之后它的性质并不改变；然而它是一个数，而一切数不是偶数便是奇数（这一点对一切有限数来说，都是真确的。）这样，我们就很可以认识到有一个上帝存在，而不必知道他是什么。 鉴于有这么多的东西全都不是真理本身，是不是根本就没有一个实实在在的真理了呢？ 因此，我们认识有限的存在及其本性，因为我们也像它一样是有限的和广延的。我们认识无限的存在而不知道它的本性，因为它像我们一样是广延的，但又不像我们这样是有限度的。但是，我们既不认识上帝的存在也不认识上帝的本性，因为他既不广延，也没有限度。 但我们却依据信心而认识他的存在；我们依据光荣而可以认识他的本性。我已经指出，我们很可以认识某一事物的存在而不必认识它的本性。 现在就让我们按照自然的光明来谈谈吧。 假如有一个上帝存在，那末他就是无限地不可思议；因为他既没有各个部分又没有限度，所以就与我们没有任何关系。因而，我们就既不可能认识他是什么，也不可能认识他是否存在。既然如此，谁还胆敢着手解决这个问题呢？那就不能是我们，我们和他没有任何关系。 因而，谁又能谴责基督教徒没有能说出他们信仰的理由来呢？——基督教徒不正是在宣扬一种他们并不能够说出其理由来的宗教吗？他们在向世界阐扬宗教时，正是在宣称那是一种愚蠢、stu－ltitiam〔愚拙〕《哥林多前书》第1章、第18节：“因为十字架的道理，在那灭亡的人为愚拙”；可是你还要埋怨他们没有证明它！假如他们证明了它，他们就是不守约言了：唯其由于缺乏证明，他们才不缺乏意义。——“不错，但是纵令这一点可以原谅这样提出它来的人，纵令这一点可以免除谴责他们毫无道理就得出它来；这一点却不能原谅那些接受它的人”。——那末，就让我们来考察一下这个论点吧，让我们说： “上帝存在，或者是不存在”。然而，我们将倾向哪一边呢？在这上面，理智是不能决定什么的；有一种无限的混沌把我们隔离开了。这里进行的是一场赌博，在那无限距离的极端，正负是要见分晓的。你要赌什么呢？根据理智，你就既不能得出其一，也不能得出另一；根据理智，你就不能辩护双方中的任何一方。 因此，就不要谴责那些已经做出了一项抉择的人们的谬误吧！因为你也是一无所知。 ——“不；我要谴责他们的，并不是已经做出了这项抉择，而是做出了一项抉择；因为无论赌这一边还是另一边的人都属同样的错误，他们双方都是错误的：正确的是根本不赌”。 ——是的；然而不得不赌；这一点并不是自愿的，你已经上了船。然则，你将选择哪一方呢？让我们看看吧。既然非抉择不可，就让我们来看什么对你的利害关系最小。 你有两样东西可输：即真与善；有两件东西可赌：即你的理智和你的意志，你的知识和你的福祉；而你的天性又有两样东西要躲避：即错误与悲惨。既然非抉择不可，所以抉择一方而非另一方也就不会更有损于你的理智。这是已成定局的一点。 然而你的福祉呢？让我们权衡一下赌上帝存在这一方面的得失吧。让我们估价这两种情况：假如你赢了，你就赢得了一切；假如你输了，你却一无所失。因此，你就不必迟疑去赌上帝存在吧。——“这个办法真了不起。是的，非赌不可；不过或许我赌得太多了吧。”——让我们再看。既然得与失是同样的机遇，所以假如你以一生而只赢得两次生命的话，你还是应该打这个赌；然而假如有三次生命可以赢得的话，那就非得赌不可了（何况你有必要非赌不可；并且当你被迫不得不赌的时候而不肯冒你的生命以求赢得一场一本三利而得失的机遇相等的赌博，那你就是有欠深谋熟算了。然而这里却是永恒的生命与幸福。既然如此，所以在无限的机会之中只要有一次对你有利，你就还是有理由要赌一以求赢得二的；你既然不得不赌而你又不肯以一生来赌一场三比一的赌博，——其中在无限的机遇里，有一次是对你有利的，假如有一场无限幸福的无限生命可以赢得的话——那末你的举动就是头脑不清了。然而，这里确乎是有着一场无限幸福的无限生命可以赢得，对有限数目的输局机遇来说确实是有一场赢局的机遇，而你所赌的又是有限的。这就勾销了一切选择： 凡是无限存在的地方，凡是不存在无限的输局机遇对赢局机遇的地方，就绝没有犹豫的余地，而是应该孤注一掷。所以当我们被迫不得不赌的时候，与其说我们是冒生命之险以求无限的赢局（那和一无所失是同样地可能出现），倒不如说我们是必须放弃理智以求保全生命。 因为说我们并不一定会赌赢，而我们却一定得冒险，以及说在我们付出的确定性与我们必赢的不确定性这两者之间的无限距离就等于我们必定要付出的有限财富与无从确定的无限这两者之间距离；这种说法是毫无用处的。事实并不如此；所有的赌徒都是以确定性为赌注以求赢得不确定；然而他却一定得以有限为赌注以求不一定赢得有限，这并不违反理智。说我们付出的这种确定性与赢局的不确定性之间并不存在无限的距离，这种说法是错误的。事实上，在赢局的确定性与输局的确定性之间存在着无限。但是赢局的不确定性则依输赢机遇的比例而与我们所赌的确定性成比例。由此可见，如果一方与另一方有着同等的机遇，那末所赌的局势便是一比一；而这时我们所付出的确定性就等于赢局的不确定性；其间绝不是有着无限的距离。因此在一场得失机遇相等的博弈中，当所赌是有限而所赢是无限的时候，我们的命题便有无限的力量。这一点是可证的；而且假如人类可能达到任何真理的话，这便是真理。 “我承认这一点，我同意这一点。然而难道再没有办法可以看到牌底了吗？”—— 有的，有圣书，以及其他，等等。 “是的；但我的手被束缚着，我的口缄默着；我被迫不得不赌，我并不是自由的；我没有得到释放，而我天生来又是属于那种不能信仰的人。然则，你要我怎么办呢？” Indeed.但是你至少可以领会你对信仰的无力，—— 既然理智把你带到了这里，而你又不能做到信仰。因而，你应该努力不要用增加对上帝的证明的办法而要用减少你自己的感情的办法，来使自己信服。你愿意走向信仰，而你不认得路径；你愿意医治自己的不信仰，你在请求救治：那你就应该学习那些像你一样被束缚着、但现在却赌出他们全部财富的人们；正是这些人才认得你所愿意遵循的那条道路，并且已经医治好了你所要医治的那种病症。去追随他们所已经开始的那种方式吧：那就是一切都要做得好像他们是在信仰着的那样，也要领圣水，也要说会餐，等等。正是这样才会自然而然使你信仰并使你畜牲化。——“但，这是我所害怕的。”——为什么害怕呢？你有什么可丧失的呢？ 但是为了向你表明它会引向这里，它就要减少你的感情，而你的感情则是你最大的障碍。 本篇讨论的结束——现在，参与了这一边会对你产生什么坏处呢？你将是虔敬的、忠实的、谦逊的、感恩的、乐善的，是真诚可靠的朋友。你确实决不会陷入有害的欢愉，陷入光荣，陷入逸乐；然而你绝不会有别的了吗？我可以告诉你，你将因此而赢得这一生；而你在这条道路上每迈出一步，都将看到你的赢获是那么地确定，而你所赌出的又是那么地不足道，以致于你终将认识到你是为着一桩确定的、无限的东西而赌的，而你为它并没有付出任何东西。 ——“啊！这种谈论使我销魂，使我醉心，等等。” ——如果这种谈论使你高兴，并且看来坚强有力，要知道它是一个此前和此后都在屈膝祈求着那位无限而又无私的上帝的人所说出来的，他向上帝奉献了他的一切，以便使你为了你自己的好处以及为了他的光荣也献出你的一切；并且因此力量也才可以与那种卑躬屈节符合一致。 452—346（234）423—296 如果除了确定的东西之外，就不应该做任何事情，那末我们对宗教就只好什么事情都不做了；因为宗教并不是确定的。然而我们的所做所为又有多少是不确定的啊，例如航海，战争。因此我说那就只好什么事情都不要做了，因为没有任何事情是确定的；可是比起我们会不会看见明天到来，宗教却还有着更多的确定性呢；因为我们会不会看到明天，并不是确定的，而且确实很有可能我们不会看到明天。但我们对于宗教却不能也这样说。宗教存在并不是确定的；可是谁又敢说宗教不存在乃是确实可能的呢？因而，当我们为着明天与为着不确定的东西而努力的时候，我们的行为就是有道理的；因为根据以上所证明的机遇规则，我们就应该为着不定的东西而努力。 圣奥古斯丁看到了我们是在为着不确定的东西而努力的，如航海，作战等等；然而他并没有看到证明我们应该这样做的那条机遇规则。蒙田看到一个缺陷的精神引人反感，以及习惯能做到一切；然而他没有看到这种效果的原因。 所有这些人都看到了效果，但他们并没有看到原因；他们比起那些已经发见其原因的人们来，就像是只具有眼睛的人之于具有精神的人一样；因为效果是可感觉的，而原因却惟有对于精神才是可见的。尽管这些效果可以被精神看得见，但这种精神比起看得见其原因的那个精神来，就又像是感官之于精神了。 452（a）—400（235）148—297 Rem viderunt，causam non viderunt。 〔他们看到了事物，但没有看到原因。〕——按为奥古斯丁论西赛语。 453—334（236）418—312 根据机遇，所以你就应该使自己不辞辛苦去追求真理；因为假如你未能崇拜真正的原理便死去，你就整个都完了。——你说：“如果上帝愿意我崇拜他，他就会留给我他那意志的标志。”——他已经这样做过了；但你却错过了它们。 因此，努力去追求它们吧；这才是最值得的事。 454—330（237）416—309 机遇——按照如下不同的假设，世上的生活也就必定随之而异：（一）假如我们能永远生存在世上，（二）假如确实知道我们在世上不会生存很久，但不能确定我们是否会在世上生存一小时。这后一种假设才是我们的假设。 455—329（238）157—399 在某些艰辛而外，除了十年（因为十年，这也是机遇）的自爱心竭力在讨好别人而并不成功；你到底又允诺了我什么呢？ 456—349（239）125—300 反驳——希望得救的人在这一点上是幸福的，然而他们也有着对地狱的恐惧作为相反的力量。 答辩——是谁才更有理由恐惧地狱呢？是对于地狱的存在根本无知并且如其有地狱的话，确实会受惩罚的人呢？还是确实信服地狱的存在并且如其有地狱的话在希望着得救的人呢？ 457—350（240）92—301 他们说：“假如我有信仰，我会立刻抛弃欢乐。”而我呢，我要向你说：“假如你抛弃欢乐，你会立刻就有信仰。”因此，就要由你来开始了。如果我能够，我就给你以信仰；然而我不能够做到，因此也不能够验证你所说的真理。但是你却很可以抛弃欢乐并验证我所说的是不是真的。 458—36（241）93—302 顺序——我害怕自己犯错误并发见基督教是真理，远过于我害怕自己相信基督教是真理而犯错误。