Neville's name for the structure of comparison that the whole play runs on, and the thing the series of events breaks. This is the way by which this invidious bar is broken - this envious bar. He spells out what it consists of and the spelling-out is what makes it a motif rather than a phrase: someone who has wealth may envy someone who has more; one who is poor envies the one who has some; one who is known is not envious of the unknown, but they are envious of the known. All this strange, peculiar enmity in the world is part of God's play, these unequal discriminations in the world. His verdict on reform is flat - the world thinks it is going to change it in some strange way, and you will change it only in one way, if you know the art of revision - and even then only to the extent that you do not encounter again what was unpleasant when the wheel comes round. Three lectures (1162, 1798, 1807). It sits directly against the reincarnation argument he refuses in the same lecture: nothing justifies the inequalities of life.