The Conquest of Happiness

still hold that it is less excellent than the other kind, since it depends upon fear, and fear is an evil, and also because it is more self-centred. In the best kind of affection a man hopes for a new happiness rather than for escape from an old unhappiness. The best type of affection is reciprocally life-giving; each receives affection with joy and gives it without effort, and each finds the whole world more interesting in consequence of the existence of this reciprocal happiness. There is, however, another kind, by no means uncommon, in which one person sucks the vitality of the other, one receives what the other gives, but gives almost nothing in return. Some very vital people belong to this bloodsucking type. They extract the vitality from one victim after another, but while they prosper and grow interesting, those upon whom they live grow pale and dim and dull. Such people use others as means to their own ends, and never consider them as ends in themselves. Fundamentally they are not interested in those whom for the moment they think they love; they are interested only in the stimulus to their own activities, perhaps of a quite impersonal sort. Evidently this springs from some defect in their nature, but it is one not altogether easy either to diagnose or to cure. It is a characteristic frequently associated with great ambition, and is rooted, I should say, in an unduly one-sided view of what makes human happiness. Affection in the sense of a genuine reciprocal interest of two persons in each other, not solely as means to each other’s good, but rather as a combination having a common good, is one of the most important elements of real happiness, and the man whose ego is so enclosed within steel walls that this enlargement of it is impossible misses the best that life has to offer, however successful he may be in his career. Ambition which excludes affection from its purview is generally the result of some kind of anger or hatred against the human race, produced by unhappiness in youth, by injustices in later life, or by any of the causes which lead to persecution mania. A too powerful ego is a prison from which a man must escape if he is to enjoy the world to the full. A capacity for genuine affection is one of the marks of the man who has escaped from this prison of self. To receive affection is by no means enough; affection which is received should liberate the affection which is to be given, and only where both exist in equal measure does affection achieve its best possibilities. Obstacles, psychological and social, to the blossoming of reciprocal affection are a grave evil, from which the world has always suffered and still suffers. People are slow to give admiration for fear it should be misplaced; they are slow to bestow affection for fear that they should be made to suffer either by the person upon whom they bestow it or by a censorious world. Caution is enjoined both in the name of morality and in the name of worldly wisdom, with the result that generosity and adventurousness are discouraged where the affections are concerned. All this tends to produce timidity and anger against mankind, since many people miss throughout life what is really a fundamental need, and to nine out of ten an indispensable condition of a happy and expansive attitude towards the world. It is not to be supposed that those who are what is called immoral are in this respect superior to those who are not. In sex relations there is very often almost nothing that can be called real affection; not infrequently there is even a fundamental hostility. Each is trying not to give himself or herself away, each is preserving fundamental loneliness, each remains intact and therefore unfructified. In such experiences there is no fundamental value. I do not say that they should be carefully avoided, since the steps necessary to this end would be likely to interfere also with the occasions where a more valuable and profound affection could grow up. But I do say that the only sex relations that have real value are those in which there is no reticence and in which the whole personality of both becomes merged in a new collective personality. Of all forms of caution, caution in love is perhaps the most fatal to true happiness.