I do not admire the excess of a virtue like courage unless I see at the same time an excess of the opposite virtue, as in Epaminondas, who possessed … - Blaise Pascal

Știința lucrurilor exterioare nu mă poate consola de necunoașterea moralei în vremuri de amărăciune; dar știința moravurilor mă va consola întotdeauna de ignorarea științelor exterioare.

We know the existence of the infinite without knowing its nature, because it too has extension but unlike us no limits.
But we do not know either the existence or the nature of God, because he has neither extension nor limits.

For, finally, what is the rank man occupies in Nature? A nonentity, as contrasted with infinity; a universe, contrasted with nonentity; a middle something between everything and nothing. He is infinitely remote from these two extremes; his existence is not less distant from the nonentity out of which he is taken, than from the infinity in which he is engulfed. His intellect holds the same rank in the order of intelligences, as his body does in the material universe, and all it can attain is, to catch some glimpses of objects that occupy the middle, in eternal despair of knowing either extreme — all things have sprung from nothing, and are borne forward to infinity. Who can follow out such an astonishing career? The Author of these wonders, and he alone, can comprehend them.

This condition, the middle, namely, between two extremes, is characteristic of all our faculties. Our senses perceive nothing in the extreme. A very loud sound deafens us; a very intense light blinds us; a very great or a very short distance disables our vision; excessive length or excessive brevity obscures discourse; too much pleasure cloys, and unvaried harmony offends us. Extreme heat, or extreme cold, destroys sensation. Any qualities in excess are hurtful to us, and pass beyond the ranges of our senses. We cannot be said to feel them, but to endure them. Extreme youth and extreme old age alike enfeeble the mind; too much or too little food, disturbs its operations; too much, or too little instruction, represses its vigor. Extremes are to us, as though they did not exist, and we are nothing in reference to them. They elude us, or we elude them.

Such is our real state; our acquirements are confined within limits which we cannot pass, alike incapable of attaining universal knowledge or of remaining in total ignorance. We are in the middle of a vast expanse, always unfixed, fluctuating between ignorance and knowledge; if we think of advancing further, our object shifts its position and eludes