the revelations of their inner life; in whose case there is no further source from which to derive those elements which should not be revealed, and which are not to be disjoined from the essential ego. In such cases it is highly probable that the parties to the confidence will one day face each other empty-handed; that the Dionysian free-heartedness may leave behind a poverty which—unjustly, but not on that account with less bitterness—may so react as even to charge the enjoyed devotion with deception. We are so constituted that we not merely, as was remarked, need a certain proportion of truth and error as the basis of our life, but also a similar mixture of definiteness and indefiniteness in the picture of our life-elements. That which we can see through plainly to its last ground shows us therewith the limit of its attraction, and forbids our phantasy to do its utmost in adding to the reality. For this loss no literal reality can compensate us, because the action of the imagination of which we are deprived is self-activity, which cannot permanently be displaced in value by any receptivity and enjoyment. Our friend should not only give us a cumulative gift, but also the possibility of conferring gifts upon him, with hopes and idealizations, with concealed beauties and charms unknown even to himself. The manner, however, in which we dispose of all this, produced by ourselves, but for his sake, is the vague horizon of his personality, the intermediate zone in which faith takes the place of knowledge. It must be observed that we have here to do by no means with mere illusions, or with optimistic or infatuated self-deception. The fact is rather that, if the utmost attractiveness of another person is to be preserved for us, it must be presented to us in part in the form of vagueness or impenetrability. This is the only substitute which the great majority of people can offer for that attractive value which the small minority possess through the inexhaustibility of their inner life and growth. The mere fact of absolute understanding, of having accomplished psychological exhaustion of the contents of relationship with another, produces a feeling of insipidity, even if there is no reaction from previous exaltation; it cripples the vitality of the relationship, and gives to its continuance an appearance of utter futility. This is the danger of
