Fellowship is of two kinds: that which is inspired by Sympathy, and that which is an expression of Love. Men unite for the mere satisfaction which union brings, or for that which is found in the struggle for more remote things--an aspiration or a vision. This latter thing, impractical and paradoxical, which lends Man what nobility he has--it was Love that gave it to him. Fellowship is the sublime attempt to complete the figure of Man. My friend is he who possesses the qualities which I lack and most need: in that sense, he creates me. Fellowship should enrich _all_ who partake of it, make their highest qualities productive, and throw bridges over the chasms of their defects. But the association of men for mere enjoyment is not worthy the name of Friendship. Sympathy is its parent. 170 _The Paradox_ It is possible to live nobly without Happiness, but not without Love. Love, however, confers the highest happiness. Is it because Love is indifferent to Happiness that Happiness flutters around it, and caresses it with its wings? 171 _Moral Indignation_ We should altogether eschew moral censoriousness in our contemplation of Life, for it is merely destructive. To destroy that which we cannot re-create in a better form is a crime. Only Love should condemn, for only Love can create. To bring the good into existence, or prepare the way of those who can create the good--that should be our only form of condemnation. In what consists the passion of the moral fanatic? In respect for the law, that it should not be violated. So he would extirpate whatever does not conform, even though thus he should destroy all life, and have no power to create it anew. No wonder he is gloomy: the vulture is not a bird of cheerful mien. 172 _Morality and Love_ Into what a dilemma falls the poor lover of life who goes to make the choice of morality! He sees that both great types of morality, the humanitarian and the military, the Hedonistic and the Spartan, lead in the end to Nihilism, the one by liquefying, the other by hardening. The former becomes too sensitive to endure Life; the latter, too insensible to feel it. Yet they were to serve Life; but they soon forgot the purpose for which they were formed; they exalted themselves as something higher than Life; they become "absolute," and a stumbling-block to existence. And this was because they were not founded in the beginning upon the very principle of Life, which is Love, but upon accidentals. The conflict between Morality and Love has accordingly been a conflict between the forces of Death and of Life: for "works" without Love are dead. Morality should be but the discipline which Love imposes upon itself in order to create. It should crown all the virtues which oppose a gallant and affirmative countenance to suffering and change, such as heroism, fortitude, joy, temperance. This morality is the antithesis of the humanitarian morality sprung from Sympathy. 173 _Paradise Regained_