_Comparison of Two Kinds of Expenditure as Pleasure-sources_ We now note that we must continue our discussion by following two different paths; first, to determine the conditions for the discharge of the surplus; secondly, to test whether the other cases of the comic can be conceived similarly to our conception of comic motion. We shall turn first to the latter task and after considering comic movement and action we shall turn to the comic found in the psychic activities and peculiarities of others. As an example of this kind we may consider the comical nonsense produced by ignorant students at examinations; it is more difficult, however, to give a simple example of the peculiarities. We must not be confused by the fact that nonsense and foolishness which so often act in a comical manner are nevertheless not perceived as comical in all cases, just as the same things which once made us laugh because they seemed comical later may appear to us contemptible and hateful. This fact, which we must not forget to take into account, seems only to show that besides the comparison familiar to us other relations come into consideration for the comic effect,—conditions which we can investigate in other connections. The comic found in the mental and psychic attributes of another person is apparently again the result of a comparison between him and my own ego. But it is remarkable that it is a comparison which mostly furnishes the result opposite to that obtained through comic movement and action. In the latter case it is comical if the other person assumes a greater expenditure than I believe to be necessary for me; in the case of psychic activity it is just the reverse, it is comical if the other person economizes in expenditure, which I consider indispensable; for nonsense and foolishness are nothing but inferior activities. In the first case I laugh because he makes it too difficult for himself, and in the latter case because he makes it too easy for himself. In the case of the comic effect it seems to be a question only of the difference between the two energy expenditures—the one of “feeling one’s self into something” (_Einfühlung_)—and the other of the ego—and it makes no difference in whose favor this difference inclines. This peculiarity, which at first confuses our judgment, disappears, however, when we consider that it is in accord with our personal development towards a higher stage of culture, to limit our muscular work and increase our mental work. By heightening our mental expenditure we produce a diminution of motion expenditure for the same activity. Our machines bear witness to this cultural success.[70]