Love consists in joy in the thought of the beloved person, with joy in his joy, and pain in his pain. He who seeks to render happy one whom he loves does not, as a rule, consider the fact that he will himself have a joy in the happiness of that other; his aim is to give pleasure, not to himself, but to the other. But the thought of doing for him is combined with pleasure, the thought of not doing for him is combined with pain; and these present feelings determine the will. That which distinguishes the moral from the immoral man is that, in the former, the notions of the right and good rouse strong feelings,--feelings of pain at the thought of acting contrary to them, of pleasure at the thought of acting in accordance with them, feelings which may overpower all others; while in the immoral man these conceptions call forth no feelings or only such weak ones as offer no sufficient opposition to the influence of other feelings. Both men act from feeling, but not from the same feelings. Do we, by proving that the moral, as well as the immoral man is determined in his action by feelings, show that the one approximates to, or is identical with the other? By no means. In that case, the proof that both the moral man and the immoral man will with their own will, and act through their own limbs, that both possess arms, hands, senses, feelings, understanding, in short, that both are human beings, must show, in the same manner, an approximation of the moral to the immoral man. A perceptive, intellectual, objective side, and an emotional, inner, subjective side are to be distinguished in all action; and only the confusion of the two has led to the fancy that, with the proof that all action proceeds from the pain or pleasure of the person who wills, it is shown that all action, every human being, is selfish, and that unselfishness is a figment of the imagination. It is not the expected pleasure that moves the will; it is only when the conception of future happiness or misery awakens present feelings stronger than other present feelings which would move the will in another direction, that willing and action can follow in accordance with that conception. Hence, there is nothing so remarkable in the sacrifice of one's own happiness. It is not morally desirable that self-love should be weak, but only that conscience and general benevolence should be stronger still. Many who have recognized the reality of sympathy and benevolence have not regarded them as primary but as evolved from egoism. However, if the word egoism is to have a distinct meaning, it must be interpreted as the conscious preference of one's own good to that of others. But with self-consciousness is likewise developed the consciousness of other beings, and the latter, as the former, clothes itself with feelings--with egoistic feelings, and with sympathetic feelings as well.