Malice and Envy (Schadenfreude)

Malice imitates the effects of hatred just as pity imitates the effects of love.

• It gives us a joy in the sufferings and miseries of others, without any offence or injury on their part.

Men are so little governed by reason in their sentiments and opinions.

• They always judge more of objects by comparison than from their intrinsic worth and value.

When the mind considers, or is accustomed to perfection, whatever falls short of it has the same effect on the passions as what is defective and ill.

This is an original quality of the soul.

• This is similar to what we experience everyday in our bodies.

Heat one hand and cool the other.

• The same water will seem both hot and cold, according to the disposition of the different organs*

A small degree of any quality, succeeding a greater produces the same sensation:

• as if less than it really is
• even sometimes as the opposite quality.

Any gentle pain that follows a violent one, seems as nothing, or rather becomes a pleasure.

On the other hand a violent pain, succeeding a gentle one, is doubly grievous and uneasy.

This is the same with our passions and sensations.

But there may arise some difficulty with regard to our ideas and objects.

When an object changes to the eye or imagination from a comparison with others, the image and idea of the object are:

• still the same
• equally extended inthe retina and the brain as the organ of perception

The eyes refract the rays of light. ◦ The optic nerves convey the images to the brain in the very same manner. ◦ The imagination does not even alter the dimensions of its object because of a comparison with others.

How can we form such different judgments of the same object from the same impression and idea? ◦ How can we admire its bulk at one time and despise its littleness at another.

This variation in our judgments must certainly proceed from a variation in some perception. ◦ But the variation does not lie in the immediate impression or idea of the object. ◦ It must lie in some other impression that accompanies it.

I shall touch on two principles to explain this matter. ◦ One will be fully explained. ◦ The other has been already accounted for.

I establish a general maxim:

• The only objects presented to the senses or images formed in the fancy are those accompanied with some emotion or movement of spirits proportional to it.
• No matter how custom makes us insensible of this sensation and cause us to confound it with the object or idea, it will be easy to separate and distinguish them by careful and exact experiments.

In cases of objects of extension and number, the following excite a sensible emotion in the mind:

• very bulky objects like the ocean, an extended plain, a vast chain of mountains, a wide forest
• very numerous collection of objects, such as an army, a fleet, a crowd.

The admiration arising from such objects, is one of the most lively pleasures human nature is capable of enjoying. ◦ This admiration changes with the change of the objects.

According to principles in Book 1, Part 3, Sec. 15, a compound effect from the conjunction of the several effects arises from each part of the cause.

Every part of extension and every unite of number has a separate emotion attending it. ▪ Though that emotion is not always agreeable. ▪ Yet it contributes to produce admiration by its: • conjunction with others • agitating the spirits to a just pitch.

If this is allowed with respect to extension and number, we can make no difficulty with respect to: ◦ virtue and vice ◦ wit and folly ◦ riches and poverty ◦ happiness and misery ◦ other objects which are always attended with an emotion.

The second principle is our adherence to general rules. ◦ This has such a mighty influence on the actions and understanding. ◦ It is able to impose on the very senses.

When an object is always accompanied with another, we naturally conceive the second object when the first object appears, even if the first object is changed in very material circumstances, ◦ We form an idea of it in as lively and strong a way, as if we had inferred its existence by our understanding’s most authentic conclusion. ◦ Nothing can undeceive us, not even our senses. ◦ Instead of our senses correcting this false judgment, they: ▪ are often perverted by it ▪ seem to authorize its errors.

My conclusion from these two principles is very short and decisive. ◦ Every object is attended with some emotion proportioned to it. ◦ A great object is attended with a great emotion. ◦ A small object, with a small emotion.

A great object succeeding a small one, therefore makes a great emotion succeed a small one. ◦ A great emotion succeeding a small one: ▪ becomes still greater ▪ rises beyond its ordinary proportion.