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But we can rest satisfied that this seemingly adequate explanation of Hamlet's weariness of life is a complete one only if we unquestionably accept the conventional standards of the causes of deep emotion. The very fact that Hamlet is content with the explanation arouses our gravest suspicions, for, as will presently be explained, from the very nature of the emotion he cannot be aware of the true cause of it. If we ask, not what ought to produce such soul-paralysing grief and distaste for life, but what in actual fact does produce it, we must go beyond this explanation and seek for some deeper cause. In real life speedy second marriages occur commonly enough without leading to any such result as is here depicted, and when we see them followed by this result we invariably find, if the opportunity for an analysis of the subject's mind presents itself, that there is some other and more hidden reason why the event is followed by this inordinately great effect. The reason always is that the event has awakened to increased activity mental processes that have been "repressed" from the subject's consciousness. His mind has been prepared for the catastrophe by previous mental processes, with which those directly resulting from the event have entered into association. This is perhaps what Furnivall means when he speaks of the world being made abominable to Hamlet's "diseased imagination." Further, to those who have devoted much time to the study of such conditions the self-description given here by