s motive is the present habit, and it is sufficient to enable the
action to continue: just as when a body had been set in motion by a
push, it requires no more pushing in order to continue its motion; it
will go on to all eternity, if it meets with no friction. It is the same
in the case of animals: training is a habit which is forced upon them.
The horse goes on drawing his cart quite contentedly, without having to
be urged on: the motion is the continued effect of those strokes of the
whip, which urged him on at first: by the law of inertia they have
become perpetuated as habit. All this is really more than a mere
parable: it is the underlying identity of the will at very different
degrees of its objectivation, in virtue of which the same law of motion
takes such different forms.

* * * * *

_Vive muchos anos_ is the ordinary greeting in Spain, and all over the
earth it is quite customary to wish people a long life. It is presumably
not a knowledge of life which directs such a wish; it is rather
knowledge of what man is in his inmost nature, _the will to live_.

The wish which everyone has that he may be remembered after his
death,--a wish which rises to the longing for posthumous glory in the
case of those whose aims are high,--seems to me to spring from this
clinging to life. When the time comes which cuts a man off from every
possibility of real existence, he strives after a life which is still
attainable, even though it be a shadowy and ideal one.

* * * * *

The deep grief we feel at the loss of a friend arises from the feeling
that in every individual there is something which no words can express,
something which is peculiarly his own and therefore irreparable. _Omne
individuum ineffabile_.

* * * * *

We may come to look upon the death of our enemies and adversaries, even
long after it has occurred, with just as much regret as we feel for that
of our friends, viz., when we miss them as witnesses of our brilliant
success.

* * * * *

That the sudden announcement of a very happy event may easily prove
fatal rests upon the fact that happiness and misery depend merely on the
proportion which our claims bear to what we get. Accordingly, the good
things we possess, or are certain of getting, are not felt to be such;
because all pleasure is in fact of a negative nature and effects the