Again, love is able to break down the hard shell of the ego, since it is a form

of biological cooperation in which the emotions of each are necessary to the ful
filment of the other's instinctive purposes.
Love is the first and commonest form of emotion leading to cooperation, and thos
e who have experienced love with any intensity will not be content with a philos
ophy that supposes their highest good to be independent of that of the person lo
ved. In this respect parental feeling is even more powerful, but parental feelom
g at its best is the result of love between the parents. I do not pretend that l
ove in its highest form is common, but I do maintain that in its highest form it
reveals values which must otherwise remain unknown, and has itself a value whic
h is untouched by scepticism, although sceptics who are incapable of it may fals
ely attribute their incapacity to their scepticism.
True love is a durable fire,
In the mind ever burning,
Never sick, never dead, never cold,
From itself never turning.

There is another difference, somewhat more subtle, between the attitude towards
life that I have been recommending and that which is recommended by the traditio
nal moralists. The traditional moralist, for example, will say that love should
be unselfish. In a certain sense he is right, that is to say, it should not be s
elfish beyond a point, but it should undoubtedly be of such a nature that one's
own happiness is bound up in its success. If a man were to invite a lady to marr
y him on the ground that he ardently desired her happiness and at the same time
considered that she would afford him ideal opportunities of self-abnegation, I t
hink it may be doubted whether she would be altogether pleased. Undoubtedly we s
hould desire the happiness of those whom we love, but not as an alternative to o
ur own.

All unhappiness depends upon some kind of disintegration or lack of integration;

there is disintegration within the self through lack of coordination between th
e conscious and the unconscious mind; there is lack of integration between the s
elf and society where the two are not knit together by the force of objective in
terests and affections. The happy man is the man who does not suffer from either
of these failures of unity, whose personality is neither divided against itself
nor pitted against the world. Such a man feels himself a citizen of the univers
e, enjoying freely the spectacle that it offers and the joys that it affords, un
troubled by the thought of death because he feels himself not really separate fr
om those who will comeafter him. It is in such profound instinctive union with t
he stream of life that the greatest joy is to be found.