It is scarcely necessary to go through all the various emotional states in order to prove that every one of them, if it can _per se_ be enjoyed (in nature or art), is either primarily or by its reactions connected with an increase of outward activity. But we must point out that the pleasure derived from this motor excitement is often still further enhanced by the agency of an intellectual element which is simpler than sentimental reflection, and does not presuppose any tendency towards introspection. In pain as in pleasure, in suffering as in voluptuousness, we attain a heightened and enriched sensation of life. The more we love life, the more must we also enjoy this sensation, even if it be called into existence by pain. Lessing, who cannot possibly be called morbid, confesses to this taste in an interesting letter written to Mendelssohn: “Darinn sind wir doch wohl einig, l.F., dass alle Leidenschaften entweder heftige Begierden oder heftige Verabscheuengen sind? Auch darinn: dass wir uns bei jeder heftigen Begierde oder Verabscheuung, eines grösser Grads unserer Realität bewusst sind und dass dieses Bewusstsein nicht anders als angenehm sein kann? Folglich sind alle Leidenschaften, auch die allerunangenehmsten, als Leidenschaften angenehm.”[82] (“We are agreed in this, my dear friend, that all passions are either vehement cravings or vehement loathings, and also that in every vehement craving or loathing we acquire an increased consciousness of our reality, and that this consciousness cannot but be pleasurable. Consequently, all our passions, even the most painful, are, as passions, pleasurable.”) And Helvetius has expressed almost the same idea: “Nous souhaiterons donc, par des impressions toujours nouvelles, être à chaque instant avertis de notre existence, parceque chacun de ces avertissements est pour nous un plaisir.”[83] (“Accordingly, we shall desire, by means of constantly renewed impressions, to be at every moment reminded of our existence, because each of these reminders is for us a pleasure.”) For the sake of this “avertissement” of existence, individuals of intense vital temperament, like Richard Jefferies and Maryia Bashkirtseff, have positively loved their very sufferings.[84]