Through the conditions of the earth's atmosphere, man has grown to be the glorious creature that he is. If we gradually give him, by education, an advantageous love of life and pleasure therein, and at the same time do not neglect the cultivation of ethical principles, virtue will become, with the increase of happiness, a necessity. If intelligence is to bear the fruit which we thus demand of it, its nature must be such as not only to be nourished by actual life, but also to uplift by its increase the whole man. And this is, in fact, the case; where it is not so, we have to do with a one-sided development such as existing circumstances often condition, but which cannot be regarded as normal. This point of view is the necessary consequence of the unity which we postulate of man. If thought and will have their origin in feeling, and if will clarifies itself through the clarification of thought, then all advance in thought leads, in general, to an advance in feeling, and true intelligence is inseparable from true love. We use the word "love" here, as designating intelligence in its highest sense, and declare, moreover, that we would desire to see this meaning alone attached to love. Over against the conception of love which we find in Hartmann and Schopenhauer, we place the conception of Spinoza, who designates it as a free, reasonable activity, and says of it as distinguished from passion that "the love of both man and wife has for its cause, not a pleasing exterior merely, but especially freedom of soul."