imuli a varying welcome.
Little as we may attend to these instinctive hospitalities of
sense, they betray themselves in unjustified likes and dislikes
felt for casual persons and things, in the _je ne sais quai_
that makes instinctive sympathy."[2] From this immediate
instinctive liking it may rise to deep personal attachments,
strikingly manifested in friendship and love between the
sexes, both immemorially celebrated by poets and novelists.
Love is aroused chiefly by persons, and among persons,
especially in the case of sexual love, most frequently by more or
less physical beauty and attractiveness. But affection may
be aroused and is certainly sustained by other than merely
physical qualities.

[Footnote 2: Santayana: _Reason in Society_, p. 151.]

It is provoked by what we call personal or social charm, a
genuine kindliness of manner, an open-handed sincerity and
frankness, considerateness, gentleness, whimsicality. Which
particular social graces will win our affections depends of
course on our own interests, equipment, and fund of instinctive
and acquired sympathies. Popular psychology has in
various proverbs hit at and not entirely missed some of the
obvious and contradictory elements: "Opposites attract,"
"Birds of a feather flock together," and so on. Intellectual
qualities, in persons of marked intellectual interests, will also
sustain friendship and deepen an instinctive liking. Friendships
thus begin in accident and are continued through community
of interest. It is to be questioned whether merely
striking intellectual qualities initiate a friendship. They may
command admiration and respect, but liking, friendship, and
love have a more emotional and personal basis.

This same warm affectionate appreciation that nearly all
people have for other persons, fewer people--great poets,
philosophers, and enthusiastic leaders of men--have for
causes, institutions, and ideas. One feels in the works of great
thinkers the same warmth and loyalty to ideas and causes
that ordinary people display toward their friends. Plato has
given for all time the progress of love from attachment to a
single individual through to institutions, ideas, and what he
called mystically the idea of beauty itself.

For he who would proceed rightly in this matter should begin in
youth to turn to beautiful forms; and first, if his instructor guide
him rightly, he should learn to love one such form only--out of that
he should create fair t