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Rh no value only in so far as they are not localised and individualised; but as soon as they have been localised and individualised, and so received form, they have received a quality that may not last, and with the idea of duration comes the idea of value. Form and timelessness, or individuation and duration, are the two factors which compose value.

Thus it can be shown that the fundamental law of the theory of value applies both to individual psychology and to social psychology. And now I can return to what is, after all, the special task of this chapter.

The first general conclusion to be made is that the desire for timelessness, a craving for value, pervades all spheres of human activity. And this desire for real value, which is deeply bound up with the desire for power, is completely absent in the woman. It is only in comparatively rare cases that old women trouble to make exact directions about the disposition of their property, a fact in obvious relation with the absence in them of the desire for immortality.

Over the dispositions of a man there is the weight of something solemn and impressive—something which makes him respected by other men.

The desire for immortality itself is merely a specific case of the general law that only timeless things have a positive value. On this is founded its connection with memory. The permanence with which experiences stay with a man is proportional to the significance which they had for him. Putting it in a paradoxical form, I may say: Value is created by the past. Only that which has a positive value remains protected by memory from the jaws of time; and so it may be with the individual psychical life as a whole. If it is to have a positive value, it must not be a function of time, but must subdue time by eternal duration after physical death. This draws us incomparably nearer the innermost motive of the desire for immortality. The complete loss of significance which a rich, individual, fully-lived life would suffer if it were all to end with death, and the consequent senselessness of everything, as Goethe said, in