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reason, and to the whole course of
nature.

Some seek good in authority, others in scientific research, others in
pleasure. Others, who are in fact nearer the truth, have considered it
necessary that the universal good, which all men desire, should not consist
in any of the particular things which can only be possessed by one man, and
which, when shared, afflict their possessors more by the want of the part he
has not than they please him by the possession of what he has. They have
learned that the true good should be such as all can possess at once,
without diminution and without envy, and which no one can lose against his
will. And their reason is that this desire, being natural to man, since it
is necessarily in all, and that it is impossible not to have it, they infer
from it...

426. True nature being lost, everything becomes its own nature; as the true
good being lost, everything becomes its own true good.

427. Man does not know in what rank to place himself. He has plainly gone
astray and fallen from his true place without being able to find it again.
He seeks it anxiously and unsuccessfully everywhere in impenetrable
darkness.

428. If it is a sign of weakness to prove God by nature, do not despise
Scripture; if it is a sign of strength to have known these contradictions,
esteem Scripture.

429. The vileness of man in submitting himself to the brutes and in even
worshipping them. e

430. For Port-Royal. The beginning, after having explained the
incomprehensibility.--The greatness and the wretchedness of man are so
evident that the true religion must necessarily teach us both that there is
in man some great source of greatness and a great source of wretchedness. It
must then give us a reason for these astonishing contradictions.

In order to make man happy, it must prove to him that there is a God; that
we ought to love Him; that our true happiness is to be in Him, and our sole
evil to be