analogous manner. Each will prefer the temperament opposed to his own; yet only in proportion as his one is decided. Whoever is himself in some respect very perfect does not indeed seek and love imperfection in this respect, but is yet more easily reconciled to it than others: because he himself insures the children against great imperfection of this part. For example, whoever is himself very white will not object to a yellow complexion; but whoever has the latter will find dazzling whiteness divinely beautiful. The rare case in which a man falls in love with a decidedly ugly woman occurs when, besides the exact harmony of the degree of sex explained above, the whole of her abnormities are precisely the opposite, and thus the corrective, of his. The love is then wont to reach a high degree.
The profound seriousness with which we consider and ponder each bodily part of the woman, and she on her part does the same, the critical scrupulosity with which we inspect a woman who begins to please us, the capriciousness of our choice, the keen attention with which the bridegroom observes his betrothed, his carefulness not to be deceived in any part, and the great value which he attaches to every excess or defect in the essential parts, all this is quite in keeping with the importance of the end. For the new being to be produced will have to bear through its whole life a similar part. For example, if the woman is only a little crooked, this may easily impart to her son a hump, and so in all the rest. Consciousness of all this certainly does not exist. On the contrary, every one imagines that he makes that careful selection in the interest of his own pleasure (which at bottom can not be interested in it at all); but he makes it precisely as, under the presupposition of his own corporisation, is most in keeping with the interest of the species, to maintain the type of which as pure as possible is the secret task. The individual acts here, without knowing it, by order of something higher than itself, the species; hence
