THE WORLD AS IDEA. 79
individual character of the actor, and this never allows itself to be entirely discovered; therefore, inconsistencies arise. Since then Kant makes it a condition of the moral worth of an action, that it shall proceed from pure rational abstract maxims, without any inclination or momentary emotion, we cannot entirely absolve him from the reproach of encouraging moral pedantry. This reproach is the significance of Schiller's epigram, entitled "Scruples of Conscience." When we speak, especially in connection with politics, of doctrinaires, theorists, savants, and so forth, we mean pedants, that is, persons who know the things well in the abstract, but not in the concrete. Abstraction consists in thinking away the less general predicates; but it is precisely upon these that so much depends in practice.
To complete our theory it remains for us to mention a spurious kind of wit, the play upon words, the calembourg, the pun, to which may be added the equivocation, the double entendre, the chief use of which is the expression of what is obscene. Just as the witticism brings two very different real objects under one concept, the pun brings two different concepts, by the assistance of accident, under one word. The same contrast appears, only familiar and more superficial, because it does not spring from the nature of things, but merely from the accident of nomenclature. In the case of the witticism the identity is in the concept, the difference in the reality, but in the case of the pun the difference is in the concepts and the identity in the reality, for the terminology is here the reality. It would only be a somewhat far-fetched comparison if we were to say that the pun is related to the witticism as the parabola (sic) of the upper inverted cone to that of the lower. The misunderstanding of the word or the quid pro quo is the unintentional pun, and is related to it exactly as folly is to wit. Thus the deaf man often affords occasion for laughter, just as much as the fool, and inferior writers
