Love and Hatred are not the true opposites, but Love and Sympathy. Love is creation, that is to say, strife: a battle between the inanimate not yet dead, and the living still unborn. And it is also, therefore, the hatred of the one for the other. True, this hatred may not be of individuals but of things; but does that make it any more harmless? It is naïve democratic prejudice to think that hatred of things is less _wicked_ than hatred of individuals; the very opposite is the case! The former is a thousand times more dangerous and destructive than the latter, which, indeed, is little more than an idiosyncrasy. Hatred is contained in and is an aspect of Love; it is Love seen as destruction. Well, only Love has a right to Hatred, for only Love can create. Sympathy, however, would maintain in existence what should be dead, and would bid what should be living remain forever unborn. For in death and in birth alike there is pain. Sympathy--that is, Sympathy with the _necessary_ suffering of existence--is a far greater danger than Hatred. 165 _The Humanitarians_ Hatred only to things, not to men; Love only to men, not to things: the formula of the half-and-half. 166 Love and the Virtues Love is the mother of all the harder virtues, and that because she requires them. For how without them could she suffer to create, and endure the pain of Becoming? Everything dynamic must become virtuous. The soft, hedonistic, and degenerate in morality, however, arise from Sympathy. Sympathy needs the comfortable virtues; it seeks the static, for movement is pain, and pain, of the devil--if Sympathy will admit a devil! Its virtues are all in bad training. 167 _The Other Side_ He ceaselessly groaned that he was weary of life and wished to be rid of it; but all the time it was life that wished to be rid of him. 168 _Love and Danger_ The fear that danger might perish--the immortal fear of Nietzsche--need cause us no anxiety, could we but believe that creative Love will continue to exist. For Love is the great source of danger, and of the heroic in action and thought. If military wars were to disappear from the earth, danger need not be diminished; it might become emancipated and voluntary: it might be raised from a common necessity to an individual task. Perhaps in the distant future nations will become more pacific, men more war-like; peace will be maintained among nations _in order_ that individuals may have a free arena in which to carry on their great contests--"without powder," as Nietzsche said. The battles, born of Love, of the Brands and Zarathustras, not those of the Napoleons: that is what creative Love would envisage! But this prophecy has not sufficient foundation as yet, alas, to be called even a conjecture! 169 _Fellowship and Love_