life of pleasure, using great imaginative flexibility which reaches high levels of zest. The far greater proportion of civilized man's thinking activities are an esthetic performance which serves to expand his recognition capacities. In this area he often deals with otherwise troublesome and difficult subjects, but only on the condition that he does not have to bear a sense of an open ended search for truth. Outside his adaptive functions, where he will bear stress for practical reasons, he accepts complexity because it is more stimulating and therefore more pleasurable, but this acceptance is not allowed to disrupt the easy flow of his thoughts and his rhetorical agility. He thinks and speaks as an authority, but this status is conferred on him by himself. In social conversation successful interchange depends on the acceptance of this status for each participant. When warmth and pride levels are high, a great deal of pleasure and enjoyment is gained from the exhibitionistic and voyeuristic quality of such experience. A similar pattern exists in man's manipulative life, where his complex inventive assets provide him with high levels of enjoyment, provided that such activities are not subject to the discipline which the search for moral integrity entails. Man's capacity for intellectual and inventive complexity gives him a far greater access to zest in his simple pleasure and enjoyment life than exists elsewhere in the animal world. Having once tasted the fruits of these rewarding experiences, man becomes readily fatigued and bored in their absence. 69 The