I now go on to supplement particular points, and shall begin by supporting, with two passages from classical poetry, my explanation of weeping given in § 67 of the first volume, that it springs from sympathy the object of which is one’s own self. At the end of the eighth book of the “Odyssey,” Ulysses, who in all his many sorrows is never represented as weeping, bursts into tears, when, still unknown, he hears his early heroic life and deeds sung by the bard Demodocus in the palace of the Phæacian king, for this remembrance of the brilliant period of his life contrasts with his present wretchedness. Thus not this itself directly, but the objective consideration of it, the picture of his present summoned up by his past, calls forth his tears; he feels sympathy with himself. Euripides makes the innocently condemned Hypolytus, bemoaning his own fate, express the same feeling: “Φευ ειθ᾽ ην εμαυτον προσβλεπειν εναντιον στανθ᾽, ὡς εδακρυς᾽, ὁια πασχομεν κακα” (1084). (_Heu, si liceret mihi, me ipsum extrinsecus spectare, quantopere deflerem mala, quæ patior._) Finally, as a proof of my explanation, an anecdote may be given here which I take from the English journal _The Herald_ of the 16th July 1836. A client, when he had heard his case set forth by his counsel in court, burst into a flood of tears, and cried, “I never knew I had suffered half so much till I heard it here to‐day.” I have shown in § 55 of the first volume how, notwithstanding the unalterable nature of the character, _i.e._, of the special fundamental will of a man, a real moral repentance is yet possible. I wish, however, to add the following explanation, which I must preface by a few definitions. _Inclination_ is every strong susceptibility of the will for motives of a certain kind. _Passion_ is an inclination so strong that the motives which excite it exercise a power over the will, which is stronger than that of every possible motive that can oppose them; thus its mastery over the will becomes absolute, and consequently with reference to it the will is _passive_ or _suffering_. It must, however, be remarked here that passions seldom reach the degree at which they fully answer to the definition, but rather bear their name as mere approximations to it: therefore there are then still counter‐motives which are able at least to restrict their effect, if only they appear distinctly in consciousness. The _emotion_ is just as irresistible, but yet only a passing excitement of the will, by a motive which receives its power, not from a deeply rooted inclination, but merely from the fact that, appearing suddenly, it excludes for the moment the counter‐effect of all other motives, for it consists of an idea, which completely obscures all others by its excessive vividness, or, as it were, conceals them entirely by its too close proximity, so that they cannot enter consciousness and act on the will, whereby, therefore, the capacity for reflection, and with it _intellectual