Maternal love, then, cannot be truly represented as resting on moral grounds. Let any one ask himself if he does not believe that his mother’s love would not be just as great for him if he were a totally different person. The individuality of the child has no part in the maternal love; the mere fact of its being her own child is sufficient, and so the love cannot be regarded as moral. In the love of a man for a woman, or between persons of the same sex, there is always some reference to the personal qualities of the individual; a mother’s love extends itself indifferently to anything that she has borne. It destroys the moral conception if we realise that the love of a mother for her child remains the same whether the child becomes a saint or a sinner, a king or a beggar, an angel or a fiend. Precisely the same conclusion will be reached from reflecting how children think that they have a claim on their mother’s love simply because she is their mother. Maternal love is non-moral because it has no relation to the individuality of the being on which it is bestowed, and there can be an ethical relation only between two individualities. The relation of mother and child is always a kind of physical reflex. If the little one suddenly screams or cries when the mother is in the next room, she will at once rush to it as if she herself had been hurt; and, as the children grow up, every wish or trouble of theirs is directly assumed and shared by the mother as if they were her own. There is an unbreakable link between the mother and child, physical, like the cord that united the two before childbirth. This is the real nature of the maternal relation; and, for my part, I protest against the fashion in which it is praised, its very indiscriminate character being made a merit. I believe myself that many great artists have recognised this, but have chosen to be silent about it. The extraordinary over-praising of Raphael is losing ground, and the singers of maternal love are no higher than Fischart or Richepin. Maternal love is an instinctive and natural impulse, and animals possess it in a degree as high as that of human beings. This alone is enough to show that it is not true love, that it is not of moral origin; for all morality proceeds from the intelligible character which animals, having no free will, do not possess. The ethical imperative can be heard only by a rational creature; there is no such thing as natural morality, for all morality must be self-conscious. Her position outside the mere preservation of the race, the fact that she is not merely the channel and the indifferent protector of the chain of beings that passes through her, place the prostitute in a sense above the mother, so far at least as it is possible to speak of higher or lower from the ethical point of view when women are being discussed.