In the present chapter we turn from analyzing self-love itself to demonstrating how love for another may in fact follow from, rather than be in opposition to, love of self. Thomas Aquinas’s position is illustrative of the scholastic tradition, and as we shall see Leibniz in many ways follows suit, even if his preeminent emphasis on other-love is a result of a principle central to his normative ethical theory: imitate God. By loving others, or taking delight in their experiencing goodness or even exemplifying it, we too progress in our own way in perfection and so toward happiness. Since the model for the rational agent is God, we are like God to love what is good, and to love most what is best. And so we are to love God above everything else.