ndent on mother, feels helpless, has the striving characteristic of the receptive person, that is to receive, to be protected, to be taken care of, and who has lack of fatherly qualities – discipline, independence, an ability to master life by himself. He may try to find “mothers” in everybody, sometimes in women and sometimes in men in a position of authority and power. If, on the other hand, the mother is cold, unresponsive and domineering, he may either transfer the need for motherly protection to his father, and subsequent father figures – in which care the end result is similar to the former case – or he will develop into a one-sidedly father-oriented person, completely given to the principles of law, order and authority, and lacking in the ability to expect or to receive unconditional love. This development is further intensified if the father is authoritarian and at the same time strongly attached to the son. What is characteristic of all these neurotic developments is the fact that one principle, the fatherly or the motherly fails to develop or – and this is the case in the more severe neurotic development – that the roles of mother and father become confused both with regard to persons outside and with regard to these roles within the person. Further examination may show that certain types of neurosis, like obsessional neurosis, develop more on the basis of a one-sided father attachment, while others, like hysteria, alcoholism, inability to assert oneself and to cope with life realistically, and depressions, result from mother-centeredness.
　　3. THE OBJECTS OF LOVE
　　Love is not primarily a relationship to a specific person; it is an attitude, an orientation of character which determines the relatedness of a person to the world as a whole, not toward one “object” of love. If a person loves only one other person and is indifferent to the rest of his fellow men, his love is not love but a symbiotic attachment, or an enlarged egotism. Yet, most people believe that love constituted by the object, not by the faculty. In fact, they even believe that it is a proof of the intensity of their love when they do not love anybody except the “loved” person. This is the same fallacy which we have already mentioned above. Because one does not see that love is an activity, a power of the soul, one believes that all that is necessary to find is the right object – and that everything goes by itself afterward. This attitude can be compared to that of a man who wants to paint but who, instead of learning the art, claims that he has just to wait for the right object, and that will paint beautifully when he finds it. If I truly love one person I love all persons, I love the world, I love life. If I can say to somebody else, “I love you,” I must be able to say, “I love in you everybody, I love through you the world, I love in you also myself.”
　　Saying that love is that love is an orientation which refers to all and not to one does not imply, however, the idea that there are no differences between various types of love, which depend on the kind of object which is loved.
　　a. Brotherly Love◣◣網◣文◣檔◣下◣載◣與◣在◣線◣閱◣讀◣
　　The most fundamental kind of love, which underlies all types of love, is brotherly love. By this I mean the sense of responsibility, care, respect, knowledge of any other human being, the wish to further his life. This is the kind of love the Bible speaks of when it says: love thy neighbor as thyself. Brotherly love is love for all human beings; it is characterized by its very lack of exclusiveness. If I have developed the capacity for love, then I cannot help loving my brothers. In brotherly love there is the experience of union with all men, of human solidarity, of human at-onement. Brotherly love is based on the experience that we all are one. The differences in talents, intelligence, and knowledge are negligible in comparison with the identity of the human core common to all men. In order to experience this identity it is necessary to penetrate