do not separate from this—what in any case has a share in the name 'love'—on the one hand, self-love, and on the other, love for parents and children, friendship and love for humanity—in general, and also devotion to concrete objects and to abstract ideas. Our justification lies in the fact that psycho-analytic research has taught us that all these tendencies are an expression of the same instinctive activities; in relations between the sexes these instincts force their way towards sexual union, but in other circumstances they are diverted from this aim or are prevented from reaching it, though always preserving enough of their original nature to keep their identity recognizable (as in such features as the longing for proximity, and self-sacrifice).
We are of opinion, then, that language has carried out an entirely justifiable piece of unification in creating the word 'love' with its numerous uses, and that we cannot do better than take it as the basis of our scientific discussions and expositions as well. By coming to this decision, psycho-analysis has let loose a storm of indignation, as though it had been guilty of an act of outrageous innovation. Yet psycho-analysis has done nothing original in taking love in this 'wider' sense. In its origin, function, and relation to sexual love, the 'Eros' of the philosopher Plato coincides exactly with the love force, the libido, of psycho-analysis, as has been shown in detail by
