What is a consequence? If it cannot, in some way or other, be brought under the same head as its antecedent--why, then it would be ridiculous if it posed as a consequence. To illustrate: if a man who wanted to take a bath jumped into the tank and, coming to the surface again somewhat confused, groped for the rope to hold on to, but caught the douche-line by mistake, and a shower now descended on him with sufficient motivation and for excellent good reason--why, then the consequence would be entirely in order. The ridiculous here consisted in his seizing the wrong rope; but there is nothing ridiculous in the shower descending when one pulls the proper rope. Rather, it would be ridiculous if it did not come; as for example, just to show the correctness of my contention about contradictions, if a man nerved himself with bold resolution in order to withstand the shock and, in the enthusiasm of his decision, with a stout heart pulled the line--and the shower did not come. Let us see now how it is with regard to love. The lovers wish to belong to each other for all time, and this they express, curiously, by embracing each other with all the intensity of the moment; and all the bliss of love is said to reside therein. But all desire is egotistic. Now, to be sure, the lover's desire is not egotistic in respect of the one he loves, but the desire of both in conjunction is absolutely egotistic in so far as they in their union and love represent a new ego. And yet they are deceived; for in the same moment the race triumphs over the individual, the race is victorious, and the individuals are debased to do its bidding. Now this I find more ridiculous than what Aristophanes thought so ridiculous. The ridiculous aspect of his theory of bi-section lies in the inherent contradiction (which the ancient author does not sufficiently emphasize, however). In considering a person one naturally supposes him to be an entity, and so one does believe till it becomes apparent that, under the obsession of love, he is but a half which runs about looking for its complement. There is nothing ridiculous in half an apple. The comical would appear if a whole apple turned out to be only half an apple. In the first case there exists no contradiction, but certainly in the latter. If one actually based one's reasoning on the figure of speech that woman is but half a person she would not be ridiculous at all in her love. Man, however, who has been enjoying civic rights as a whole person, will certainly appear ridiculous when he takes to running about (and looking for his other half);[20] for he betrays thereby that he is but half a person. In fact, the more one thinks about the matter the more ridiculous it seems; because if man really be a whole, why, then he will not become a whole in love, but he and woman would make up one and a half. No wonder, then, that the gods laugh, and particularly at man.