who, against the advice of her parents, rejects the offer of a rich and not yet old man, in order, setting aside all considerations of convenience, to choose according to her instinctive inclination alone, sacrifices her individual welfare to the species. But just on this account one cannot withhold from her a certain approbation; for she has preferred what is of most importance, and has acted in the spirit of nature (more exactly, of the species), while the parents advised in the spirit of individual egoism. In accordance with all this, it appears as if in making a marriage either the individual or the interests of the species must come off a loser. And this is generally the case; for that convenience and passionate love should go hand in hand is the rarest of lucky accidents. The physical, moral, or intellectual deficiency of the nature of most men may to some extent have its ground in the fact that marriages are ordinarily entered into not from pure choice and inclination, but from all kinds of external considerations, and on account of accidental circumstances. If, however, besides convenience, inclination is also to a certain extent regarded, this is, as it were, an agreement with the genius of the species. Happy marriages are well known to be rare; just because it lies in the nature of marriage that its chief end is not the present but the coming generation. However, let me add, for the consolation of tender, loving natures, that sometimes passionate sexual love associates itself with a feeling of an entirely different origin—real friendship based upon agreement of disposition, which yet for the most part only appears when sexual love proper is extinguished in its satisfaction. This friendship will then generally spring from the fact that the supplementing and corresponding physical, moral, and intellectual qualities of the two individuals, from which sexual love arose, with reference to the child to be produced, are, with reference also to the individuals themselves, related to each other in a supplementary manner as opposite qualities of temperament and mental gifts, and thereby form the basis of a harmony of disposition. The whole metaphysics of love here dealt with stands in close connection with my metaphysics in general, and the light which it throws upon this may be summed up as follows.