Sublimation is the mark of the personality that will not admit defeat even to itself. The one who does admit defeat becomes resigned or seeks illicit compensation,--other men, other women, drink. Freud and his followers believe that the neurasthenic or hysteric is striving to find compensation through his symptoms or that he seeks to fly from the situation that way. I believe that the symptoms of the neurasthenic and hysteric often find a use in this way, but are not caused by an effort for compensation. That is, a neurasthenic may learn that his or her pains or aches give advantages in sympathy, relief from hard tasks or disagreeable situations; that they cover up or are an excuse for failure and inferiority,--but the symptoms arise originally from defects in character or because of the physical and social situation. Nevertheless, it is well to keep in mind, when dealing with the "nervous," that often enough their weaknesses are related to something they may gain through them. This I have called elsewhere "Will to power through weakness," and it is as old as Adam and Eve. The weak have their wills and their weapons as have the strong. The highest sublimation, in the face of an insuperable obstacle to purpose or an inescapable life situation, finds a socially useful substitute in philanthropy, kindness, charity, achievement of all sorts; the lowest seeks it in a direct but illicit compensation for the self and in a way that merely increases the social and personal confusion; and a pathological sublimation in part, at least, manifests itself iii sickness. These are the three leading forms, but it must be remembered that there are no pure types in character; a man may sublimate nobly when his domestic happiness is threatened but cheat when his business purposes are blocked; a woman may compensate finely for childlessness but "go all to pieces" because hair is growing on her face and the beauty she cherishes must go. Contradictions of all sorts exist, and he is wise who does not expect too great consistency from himself or others. 3. "Man," says Hocking, "can prolong the vestibule of his desire through infinity." By the vestibule of desire this philosopher means the deferring of satisfaction for any impulse or desire. We love, but we can wait for love's fulfillment; we desire achievement, but we can work and watch the approach of our goal. Something we desire is directly ahead, almost in our reach,-- fame, love, riches, vindication, anything you please from the sensuous to the sublime satisfaction; and then an obstacle, a delay, appears, and the vestibule is lengthened out. A man may even plan for the satisfaction he can never hope to have, and in his greatest ideal that vestibule reaches through eternity.