in science, it is not as a scientist that he presents himself. He does
not seem to say to the reader: I am one of the most distinguished
scientists of the day; I understand many matters which will always be
mysteries to you, and through science I have come to the Faith; you
therefore who are not initiated into science ought to have faith if I
have it. He is fully aware of the difference of subject-matter; and his
famous distinction between the _esprit de géométrie_ and the _esprit de
finesse_ is one to ponder over. It is the just combination of the
scientist, the _honnête homme_, and the religious nature with a
passionate craving for God, that makes Pascal unique. He succeeds where
Descartes fails; for in Descartes the element of _esprit de géométrie_
is excessive.[C] And in a few phrases about Descartes, in the present
book, Pascal laid his finger on the place of weakness.

[C] For a brilliant criticism of the errors of Descartes from a
theological point of view the reader is referred to _Three
Reformers_ by Jacques Maritain (translation published by Sheed &
Ward).

He who reads this book will observe at once its fragmentary nature; but
only after some study will perceive that the fragmentariness lies in the
expression more than in the thought. The "thoughts" cannot be detached
from each other and quoted as if each were complete in itself. _Le cœur
a ses raisons que la raison ne connaît point_: how often one has heard
that quoted, and quoted often to the wrong purpose! For this is by no
means an exaltation of the "heart" over the "head," a defence of
unreason. The heart, in Pascal's terminology, is itself truly rational
if it is truly the heart. For him, in theological matters, which seemed
to him much larger, more difficult, and more important than scientific
matters, the whole personality is involved.