ne from that of his libido concept. But in spite of the fact that the theory of life and death instincts was accepted by orthodox analysts, this acceptance did not lead to a fundamental revision of the libido concept, especially as far as clinical

　　10 10Ct. Sullivan’s description of this development in The Interpersonal Theory of Psychiatry, W. W. Norton & Co., New York, 1953.

　　11 Simone Weil, Gravity and Grace, G. P. Putnam’s Sons, New York, 1952, p.117.

　　12 12the same idea has been expressed by Hermann Cohen in his Religion der Vernunft aus den Quellen des Judentums, 2nd edition, J. Kaufmann Verlag, Frankfurt am Main, 1929, p. 168 ff.
13 Paul Tillich, in a review of The Sane Society, in Pastoral Psychology, September, 1955, has suggested that it would be better to drop the ambiguous term “self-love” and to replace it with “natural self-affirmation” or “paradoxical self-acceptance.” Much as I can see the merits of this suggestion, I cannot agree with him in this point. In the term “self-love” the paradoxical element in self-love is contained more clearly. The fact is expressed that love is an attitude which is the same toward all objects, including myself. It must also not be forgotten that the term “self-love,” in the sense in which it is used here, has history. The Bible speaks of self-love when it commands to “love thy neighbor as thyself,” and Meister Eckhart speaks of self-love in the very same sense.
　　14 14John Calvin, Institutes of the Christian Religion, translated by J. Albau, Presbyterian Board of Christian Education, Philadelphia, 1928, Chap. 7, par. 4, p. 662.

15 15Meister Eckhart, translated by R. B. Blakney, Harper & Brothers, New York, 1951, p. 204
16 Psalm 22:9.
17 This holds true especially for the monotheistic religions of the West. In Indian religions the mother figures retained a good deal of influence, for instance in the Goddess Kali; in Buddhism and Taoism the concept of a Cod—or a Goddess—was without essential significance, if not altogether eliminated.
18 Cf. Maimonides’ concept of the negative attributes in The Guide for the Perplexed.
19 Aristotle, Metaphysics, Book Gamma, 1005b. 20. Quoted from Aristotle’s Metaphysics, newly translated by Richard Hope, Columbia University Press, New York, 1952.
20 Lao-tse, The Tao Teh King, The Sacred Books of the East, ed. by F. Max Mueller, Vol. XXXIX, Oxford University Press, London, 1927, p. 12A
21 W. Capelle, Die Vorsokratiker, Alfred Kroener Verlag, Stuttgart, 1953, p. 134. (My translation. E. F.)
22 Ibid., p. 132.
23 Ibid., p. 133.
24 Mueller, op. cit., p. 69.
25 lbid., p. 79.
26 Ibid., p. 112.
27 Ibid., p. 113.
28 Ibid., p. 47.
29 Ibid., p. 57.
30 Ibid., p. 100.
31H R. Zimmer, Philosophies of India, Pantheon Books, New York, 1951.
32 Ibid.,
33 Ibid., p. 424.``
34 Cf. Zimmer, ibid., p. 424.
35 Meister Eckhart, translated by II. B. Blakney, Harper & Brothers, New York, 1941, p. 114.
36 Ibid., p. 247. Cf. also the negative theology of Maimonides.
　　37 Mefster Eckhart, op. cit., pp. 181-2
38 Cf. a more detailed discussion of the problem of alienation and of the influence of modern society on the character Of man in E. Fromm The Sane Society, Rinehart & Company, New York, 1955.
39 S. Freud, Civilization and Its Discontents, translated by J. Riviere, The Hogarth Press, Ltd., London, 1953, p. 69.
40 3Ibid., p. 69.
41 4Ibid., p. 21.
42 5Freud, Gesamte Werke, London, 1940—52, Vol. X.
43 6The only pupil of Freud who never separated from the master, and yet who in the last years of his life changed his views on love, was Sandor Ferenczi. For an excellent discussion on this subject see The Leaven of Love by Izette de Forest, Harper & Brothers, New York, 1954.
44 H. S. Sullivan, The Interpersonal Theory of Psychiatry, W. W. Norton & Co., New York, 1953, p. 246. It must be noted that although Sullivan gives this definition in connection with the strivings of pre-adolescence, he speaks of them as integrating tendencies, c