which, as before mentioned, are made exclusively by Jews themselves, whereas Jewish stories of different origin rarely rise above the level of the comical strain or of brutal mockery (p. 166). The determination for the self-participation here, as in Heine’s joke “famillionaire,” seems to be due to the fact that the person finds it difficult to express directly his criticism or aggression and is thus compelled to resort to by-ways.
Other subjective determinations or favorable conditions for wit-making are less shrouded in darkness. The motive for the production of harmless wit is usually the ambitious impulse to display one’s spirit or to “show off.” It is an impulse comparable to the impulse toward sexual exhibition. The existence of numerous inhibited impulses whose suppression retains some weakness produces a state favorable for the production of tendency-wit. Thus certain single components of the sexual constitution may appear as motives for wit-formation. A whole series of obscene witticisms lead one to the conclusion that a person who gives origin to such wit conceals a desire to exhibit. Persons having a powerful sadistical component in their sexuality, which is more or less inhibited in life, are most successful with the tendency-wit of aggression.
