It is true that, as our desires cannot ordinarily be produced by an effort of will--though they can to some extent be repressed by it--if we started with no impulse except the desire of pleasure, it might seem difficult to execute the practical paradox of attaining pleasure by aiming at something else. Yet even in this hypothetical case the difficulty is less than it appears. For the reaction of our activities upon our emotional nature is such that we may commonly bring ourselves to take an interest in any end by concentrating our efforts upon its attainment. So that, even supposing a man to begin with absolute indifference to everything except his own pleasure, it does not follow that if he were convinced that the possession of other desires and impulses were necessary to the attainment of the greatest possible pleasure, he could not succeed in producing these. But this supposition is never actually realised. Every man, when he commences the task of systematising his conduct, whether on egoistic principles or any other, is conscious of a number of different impulses and tendencies within him, other than the mere desire for pleasure, which urge his will in particular directions, to the attainment of particular results: so that he has only to place himself under certain external influences, and these desires and impulses will begin to operate without any effort of will. It is sometimes thought, however, that there is an important class of refined and elevated impulses with which the supremacy of self-love is in a peculiar way incompatible, such as the love of virtue, or personal affection, or the religious impulse to love and obey God. But at any rate in the common view of these impulses, this difficulty does not seem to be recognised. None of the school of moralists that followed Shaftesbury in contending that it is a man’s true interest to foster in himself strictly disinterested social affections, has noted any inherent incompatibility between the existence of these affections and the supremacy of rational self-love. And similarly Christian preachers who have commended the religious life as really the happiest, have not thought genuine religion irreconcilable with the conviction that each man’s own happiness is his most near and intimate concern. Other persons, however, seem to carry the religious consciousness and the feeling of human affection to a higher stage of refinement, at which a stricter disinterestedness is exacted. They maintain that the essence of either feeling, in its best form, is absolute self-renunciation and self-sacrifice. And certainly these seem incompatible with self-love, however cautiously self-limiting. A man cannot both wish to secure his own happiness and be willing to lose it. And yet how if willingness to lose it is the true means of securing it? Can self-love not merely reduce indirectly its prominence in consciousness, but directly and unreservedly annihilate itself?