If we regard intelligence and love in their highest antithesis, the one appears as the appropriative, the other as the self-devoting conception of things. But since we form a conception of things and make them our own only in proportion to our intelligence, our attitude towards them must be according to this measure; and since there is no action without reaction, intelligence must be broadened by love as well as love clarified by intelligence. The highest of all is intelligence; but it is love that first lends it creative power; without love it cannot create, but only destroy. Everything great and noble that man can point out as his work is due to love--love of mankind, love of country, love of knowledge, love of art, love of labor in general. If the devotion is deficient in purity, determined by extraneous motives, the work will bear marks of the deficiency. The reason why the power of love is so much greater than every other power is that its all-embracing, boundless character reacts upon it as a feeling of eternity, enabling it to undertake all things, as if it might conquer even death. Life, considered in its parts, is cheerless; but love, regarding it in its totality, points out to it the way of salvation through itself. Love is the concrete element which exalts the abstraction of Intelligence to incarnate Idea; therefore is love the idealizing principle from which intelligence draws belief in its own aims. And if one questions whence comes the conception of immortality, impossible to be won from experience, love must confess itself guilty of originating it, being unable, to exist without this self-delusion. Carneri thus places himself in direct opposition to Schopenhauer's and Hartmann's notion of love, which, he says, "falls like a deep shadow over their whole conception of the world"; and he pleads in favor of a standpoint which shall make self-perfection the aim of existence for woman as for man. He propounds a theory of education for woman which, according to his own statement, places him at one in spirit with Mill; but he avers that he cannot follow the latter in his more extreme views, which, he says, were evidently assumed by Mill only in view of the strength of the enemy with which he had to contend. The book ends with the following paragraph:--