To the extent, therefore, that pleasure develops the sense of Self-consciousness it partakes of a higher nature than mere sensation, which man shares in common with the brutes; and to that extent it can claim the name of Happiness, a feeling inseparable from free will and conscious individuality. In man a true pleasure must always be a pleasure in something else than the pleasure itself; that is, it must heighten the sense of personal existence. It is only the conception of Self as a permanent subject to be pleased, that stimulates man to fresh endeavors, that makes him seek knowledge and freedom, that lifts him above the beast, contented with the satisfaction of its appetites. This is what Fichte meant when he said that the consciousness of Self alone enables us to understand life and enjoy it. Nothing is truer than the motto, “_Être heureux, c’est vivre_,”――to be happy is to live. Here, again, some uneasy moralist will point the finger and raise the cry of “selfishness.” It is time to have done with this purblind, this high-gravel-blind moralist, who refuses to distinguish between self-feeling and self-seeking. There are two self-loves. The one is inseparable from personal existence, the necessary point of departure of every conscious action, whose activity and whose end are alike in the object outside of the self; the other is that egoism which directs both the action and its end toward itself. The former is fecund, ennobling, inspiring; the latter is sterile and enfeebling. Rightly understood, nothing is so admirable as self-love; but love yourself, not for what you are, but for what you may be. The wisest of teachers set no higher mark for duty than, “Love thy neighbor _as thyself_.” It was a modern and unphilosophical derogation which substituted for it, “_Vivre pour autrui_.” In living the best for ourselves, we live the best for others.