[19]. But we have something more than the animal life of the animal (beast). A beast lives an animal life in order that it may experience pleasant sensations. It experiences pleasant sensations that it may preserve the animal life. It lives now, therefore, in order that it may live again to-morrow. It is happy now that it may be happy to-morrow. But it is a simple, an uncertain happiness, which depends upon the action of the organism, it is a slave to luck and blind chance; because it consists in sensation only. Man, too, lives an animal life,—is sensible of its pleasures and suffers its pains. But why? He feels and suffers that he may preserve his animal life. He preserves his animal life that he may longer have the power to live a spiritual one. Here, then, the means differ from the end; there, end and means seem to coincide. This is one of the lines of separation between man and the animal.
[20]. Observations on Ferguson’s “Moral Philosophy,” p. 319.
[21]. Observations on Ferguson’s “Moral Philosophy,” p. 393.
[22]. See Schlözer’s Plan of his Universal History, § 6.
[23]. Complacency and Displacency perhaps more aptly express the meaning of Lust and Unlust, which we translate by pleasure and pain.
[24]. “Life of Moor,” tragedy of Krake. Act. v. sc. 1.
[25]. Muzell’s “Medical and Surgical Considerations.”
[26].
Why, how one weeps
When one’s too weary!