While on one side teasing is an expression of the fighting impulse, on the other it seems to be of considerable value as a promoter of sociability. The educational quality of school comradeships and students’ clubs depends in no small degree on the hardening of the super-sensitive by teasing, and thus preparing them for the future buffetings of fortune. It is useful, too, in stirring up heavy and phlegmatic natures. Bastian writes from Siam: “When a boy misses his aim and stands like a whipped poodle, his comrades mock him with ‘Kui, kui,’ which is very provoking. Some poor fellows are so sensitive to this blame and jeering, and so emulous of praise that they are quite beside themselves, and beat their heads against a wall. They are then said to be ‘Ba-Jo,’ or mad from shame. When, on the contrary, they meet such scorn with indifference, they are regarded as fearless.”[477] 7. _Enjoyment of the Comic_ There are two theories of the comic—that of the feeling of superiority and that of contradiction; the one being more subject to the will and the other to reasoning processes. That which Hobbes sets forth and which is perpetuated in modern psychology by Bain, Kirchmann, Neberhorst, and others, emphasizes the connection between laughter and ridicule. As the latter is a pleasure, “orta ex eo, quod aliquid, quod contemnimus in re quam odimus ei inesse imaginamu” (Spinoza), so too our appreciation of the comic is derived from our own powers of exaggeration over and above the contradictions inherent in the object of our depreciation. Erdmann says that we never think of Christ’s laughing, because we have an innate feeling that there is something malicious in unrestrained laughter.[478] The other theory, which also has many supporters, lays most stress on the intellectual side of the phenomenon, on the idea of contradiction, of inconsequence, of incongruity as displayed by the comic object. This startles us at first by its unexpectedness, and then appeals agreeably to our sense of the ridiculous. These two theories are by no means exclusive the one of the other, and are only opposed in that each accuses the other of failure to cover all the facts. Sully and Ribot[479] attempt to unite them by deriving the more refined sense of incongruity from the first exaggeration, progressively excluding the latter by mental play with contraries. We will be satisfied with the undeniable fact that pleasure derived from the comic is usually not only experimentation with attention, the shock of surprise, and a more or less logical enjoyment of the incongruities involved, but also an agreeable pharisaical feeling of being superior to the occasion. So far, then, as such pleasure can be referred at all to reason it does consist in this sense of superiority, and belongs in the category of fighting plays.