death. Hence the
heart which aches has a secret joy of its own; and it is this, I
fancy, which the English call "the joy of grief."

The pain that extends to life as a whole, and loosens our hold on
it, is the only pain that is really _tragic_. That which attaches to
particular objects is a will that is broken, but not resigned; it
exhibits the struggle and inner contradiction of the will and of life
itself; and it is comic, be it never so violent. It is like the pain
of the miser at the loss of his hoard. Even though pain of the tragic
kind proceeds from a single definite object, it does not remain there;
it takes the separate affliction only as a _symbol_ of life as a
whole, and transfers it thither.

* * * * *

_Vexation_ is the attitude of the individual as intelligence towards
the check imposed upon a strong manifestation of the individual as
will. There are two ways of avoiding it: either by repressing the
violence of the will--in other words, by virtue; or by keeping
the intelligence from dwelling upon the check--in other words, by
Stoicism.

* * * * *

To win the favour of a very beautiful woman by one's personality alone
is perhaps a greater satisfaction to one's vanity than to anything
else; for it is an assurance that one's personality is an equivalent
for the person that is treasured and desired and defied above all
others. Hence it is that despised love is so great a pang, especially
when it is associated with well-founded jealousy.

With this joy and this pain, it is probable that vanity is more
largely concerned than the senses, because it is only the things
of the mind, and not mere sensuality, that produce such violent
convulsions. The lower animals are familiar with lust, but not with
the passionate pleasures and pains of love.

* * * * *

To be suddenly placed in a strange town or country where the manner of
life, possibly even the language, is very different from our own, is,
at the first moment, like stepping into cold water. We are brought
into sudden contact with a new temperature, and we feel a powerful and
superior influence from without which affects us uncomfortably. We
find ourselves in a strange element, where we cannot move with ease;
and, over and above that, we have the feeling that while everything
strikes us as strange, we ourselves strike others in the same way.
But as soon as we ar