It is thus intelligible, although an inversion of the truth, when, in morality, a beautiful soul is spoken of, or when, following Shaftesbury and Herbart, ethics are subordinated to æsthetics; following Socrates and Plato we may identify the good and the beautiful, but we must not forget that beauty is only a bodily image in which morality tries to represent itself, that all æsthetics are created by ethics. Every individual and temporal presentation of this attempted incarnation must necessarily be illusory, and can have no more than a fictitious reality. And so all individual cases of beauty are impermanent; the love that is directed to a woman must perish with the age of the woman. The idea of beauty is the idea of nature and is permanent, whilst every beautiful thing, every part of nature, is perishable. The eternal can realise itself in the limited and the concrete only by an illusion; it is self-deception to seek the fulness of love in a woman. As all love that attaches itself to a person must be impermanent, the love of woman is doomed to unhappiness. All such love has this source of failure inherent in it. It is an heroic attempt to seek for permanent worth where there is no worth. The love that is attached to enduring worth is attached to the absolute, to the idea of God, whether that idea be a pantheistic conception of enduring nature, or remain transcendental; the love that attaches itself to an individual thing, as to a woman, must fail. I have already partly explained why man takes this burden on himself. Just as hatred is a projection of our own evil qualities on other persons in order that we may stand apart from them and hate them; just as the devil was invented to serve as a vehicle of all the evil impulses in man; so love has the purpose of helping man in his battle for good, when he feels that he himself is not strong enough. Love and hate are alike forms of cowardice. In hate we picture to ourselves that our own hateful qualities exist in another, and by so doing we feel ourselves partly freed from them. In love we project what is good in us, and so having created a good and an evil image we are more able to compare and value them. Lovers seek their own souls in the loved ones, and so love is free from the limits I described in the first part of this book, not being bound down by the conditions of merely sexual attraction. In spite of their real opposition, there is an analogy between erotics and sexuality. Sexuality uses the woman as the means to produce pleasure and children of the body; erotics use her as the means to create worth and children of the soul. A little understood conception of Plato is full of the deepest meaning: that love is not directed towards beauty, but towards the procreation of beauty; that it seeks to win immortality for the things of the mind, just as the lower sexual impulse is directed towards the perpetuation of the species.