This view, as I hope to prove, is false. It is true that a love entirely without sexuality has never been known. However high a man may stand he is still a being with senses. What absolutely disposes of the opposite view is this: all love, as such--without going into æsthetic principles of love--is antagonistic to those elements (of the relationship) which press towards sexual union; in fact, such elements tend to negate love. Love and desire are two unlike, mutually exclusive, opposing conditions, and during the time a man really loves, the thought of physical union with the object of his love is insupportable. Because there is no hope which is entirely free from fear does not alter the fact that hope and fear are utterly opposite principles. It is just the same in the case of sexual impulse and love. The more erotic a man is the less he will be troubled with his sexuality, and _vice versâ_. If it be the case that there is no adoration utterly free from desire, there is no reason why the two should be identified, since it might be possible for a superior being to attain the highest phases of both. That person lies, or has never known what love is, who says he loves a woman whom he desires; so much difference is there between sexual impulse and love. This is what makes talk of love after marriage seem, in most cases, make-believe. The following will show how obtuse the view of those is who persist, with unconscious cynicism, in maintaining the identity of love and sexual impulse. Sexual attraction increases with physical proximity; love is strongest in the absence of the loved one; it needs separation, a certain distance, to preserve it. In fact, what all the travels in the world could not achieve, what time could not accomplish, may be brought about by accidental, unintentional, physical contact with the beloved object, in which the sexual impulse is awakened, and which suffices to kill love on the spot. Then, again, in the case of more highly differentiated, great men, the type of girl desired, and the type of girl loved but never desired, are always totally different in face, form, and disposition; they are two different beings. Then there is the “platonic love,” which professors of psychiatry have such a poor opinion of. I should say rather, there is only “platonic” love, because any other so-called love belongs to the kingdom of the senses: it is the love of Beatrice, the worship of Madonna; the Babylonian woman is the symbol of sexual desire. Kant’s enumeration of the transcendental ideas of love would have to be extended if it is to be held. For the purely spiritual love, the love of Plato and Bruno, which is absolutely free from desire, is none the less a transcendental concept; nor is its significance as a concept impaired, because such a love has never been fully realised.