_(c)_ In the case of the strongest, richest, most independent, and most courageous, in the form of "love of humanity," of "love of the people," of the "gospel," of "truth" of "God," of "pity," of self sacrifice," etc. etc.; in the form of overpowering, of deeds of capture, of imposing service on some one, of an instinctive reckoning of one's self as part of a great mass of power to which one attempts to give a direction: the hero, the prophet, the Cæsar, the Saviour, the bell-wether. (The love of the sexes also belongs to this category, it will overpower something, possess it utterly, and it looks like self-abnegation. At bottom it is only the love of one's instrument, of one's "horse"--the conviction that things belong to one because one is in a position to use them.) _"Freedom," "Justice," "Love"_!!! 777. _Love._--Behold this love and pity of women--what could be more egoistic? ... And when they do sacrifice themselves and their honour or reputation, to whom do they sacrifice themselves? To the man? Is it not rather to an unbridled desire? These desires are quite as selfish, even though they may be beneficial to others and provoke gratitude. ... To what extent can such a hyperfœtation of one valuation sanctify everything else!! 778. _"Senses," "Passions."._--When the fear of the senses and of the passions and of the desires becomes so great as to warn us against them, it is already a symptom of _weakness:_ extreme measures always characterise abnormal conditions. That which is lacking here, or more precisely that which is decaying, is the power to resist an impulse: when one feels instinctively that one must yield,--that is to say, that one must react,--then it is an excellent thing to avoid opportunities (temptations). The stimulation of the senses is only a temptation in so far as those creatures are concerned whose systems are easily swayed and influenced: on the other hand, in the case of remarkable constitutional obtuseness and hardness, strong stimuli are necessary in order to set the functions in motion. Dissipation can only be objected to in the case of one who has no right to it; and almost all passions have fallen into disrepute thanks to those who were not strong enough to convert them to their own advantage. One should understand that passions are open to the same objections as illnesses: yet we should not be justified in doing without illnesses, and still less without passions. We require the abnormal; we give life a tremendous shock by means of these great illnesses. In detail the following should be distinguished:-- (1) The _dominating passion,_ which may even bring the supremest form of health with it: in this case the co-ordination of the internal system and its functions to perform one task is best attained,--but this is almost a definition of health.