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 painful results. I see that Pascal's morality becomes distorted; that in the division between grace and nature some innocent and some admirable qualities have got to the wrong side; that Pascal becomes a morbid ascetic, torturing himself to death, hating innocent diversion because it has the great merit of distracting the mind from melancholy brooding, looking upon natural passions as simply bad, and inculcating demeanour which would turn us all into celibate monks; pushing delicacy to the point at which it becomes confounded with pruriency; distrusting even the highest of blessings, love of sisters and friends, because they take us away from the service of the Being who, after all, does not require our services; consecrating poverty instead of trying to suppress it; and finally, renouncing the intellectual pursuits for which he had the most astonishing fitness, because geometry had no bearing on dogmatic theology. The devotion of a man to an ideal which, however imperfect, is neither base, sensual, nor anti-social, which implies a passionate devotion to some of the higher impulses of our nature, has so great a claim upon our reverence that we can forgive, and even love, Pascal. We cannot follow him without treason to our highest interests.