The teleology that manifests itself in individualised love is, in his view, not related in reality to the interests of the individual life, but to those of the species. That this is immortal follows from the eternity of the Idea it unfolds.[4] The end sought is aimed at unconsciously by the person. Fundamentally, for Schopenhauer, teleology must of course be unconscious, since the will is blind, and will, not intelligence, is primordial. Its typical case is the instinct of animals; but the 'instinctive' character belongs also to the accomplishment of the highest aims, as in art and virtue. What characterises individualised love internally is the aim, attributed to 'nature' or 'the species,' at a certain typical beauty or perfection of the offspring. The lover is therefore deluded in thinking that he is seeking his own happiness. What looks through the eyes of lovers is the genius of the race, meditating on the composition of the next generation. It may, in the complexity of circumstances, be thwarted. When it reaches its end, often personal happiness is sacrificed. Marriages dictated by interest tend to be happier than love-matches. Yet, though the sacrifice of the individual to the race is involuntary in these, egoism is after all overcome; hence they are quite rightly the object of a certain admiration and sympathy, while the prudential ones are looked upon with a tinge of contempt. For here too that element appears which alone gives nobility to the life either of intellect or of art or of moral virtue, namely, the rising above a subjective interest of the individual will. [4] The disappearance of species in time raises difficulties in more than one way for his philosophy; but he formally escapes refutation by the suggestion, already noted, that the Idea need not always be manifested phenomenally in the same world. This, however, he did not work out. No doubt there are touches of pessimism in this statement; but the general theory does not seem reconcilable finally with pessimism as Schopenhauer understands it. For it is a definitely stated position of his that nature keeps up the process of the world by yielding just enough to prevent discontinuance of the striving for an illusory end. Yet he admits here in the result something beyond bare continuance of life; for this is already secured without the particular modification of feeling described. What the feeling is brought in to secure is a better realisation of the type in actual individuals; and such realisation is certainly more than bare subsistence with the least possible expenditure of nature's resources.