Individualism will also be unselfish and unaffected.  It has been pointed out that one of the results of the extraordinary tyranny of authority is that words are absolutely distorted from their proper and simple meaning, and are used to express the obverse of their right signification.  What is true about Art is true about Life.  A man is called affected, nowadays, if he dresses as he likes to dress.  But in doing that he is acting in a perfectly natural manner.  Affectation, in such matters, consists in dressing according to the views of one’s neighbour, whose views, as they are the views of the majority, will probably be extremely stupid.  Or a man is called selfish if he lives in the manner that seems to him most suitable for the full realisation of his own personality; if, in fact, the primary aim of his life is self-development.  But this is the way in which everyone should live.  Selfishness is not living as one wishes to live, it is asking others to live as one wishes to live.  And unselfishness is letting other people’s lives alone, not interfering with them.  Selfishness always aims at creating around it an absolute uniformity of type.  Unselfishness recognises infinite variety of type as a delightful thing, accepts it, acquiesces in it, enjoys it.  It is not selfish to think for oneself.  A man who does not think for himself does not think at all.  It is grossly selfish to require of ones neighbour that he should think in the same way, and hold the same opinions.  Why should he?  If he can think, he will probably think differently.  If he cannot think, it is monstrous to require thought of any kind from him.  A red rose is not selfish because it wants to be a red rose.  It would be horribly selfish if it wanted all the other flowers in the garden to be both red and roses.  Under Individualism people will be quite natural and absolutely unselfish, and will know the meanings of the words, and realise them in their free, beautiful lives.  Nor will men be egotistic as they are now.  For the egotist is he who makes claims upon others, and the Individualist will not desire to do that.  It will not give him pleasure.  When man has realised Individualism, he will also realise sympathy and exercise it freely and spontaneously.  Up to the present man has hardly cultivated sympathy at all.  He has merely sympathy with pain, and sympathy with pain is not the highest form of sympathy.  All sympathy is fine, but sympathy with suffering is the least fine mode.  It is tainted with egotism.  It is apt to become morbid.  There is in it a certain element of terror for our own safety.  We become afraid that we ourselves might be as the leper or as the blind, and that no man would have care of us.  It is curiously limiting, too.  One should sympathise with the entirety of life, not with life’s sores and maladies merely, but with life’s joy and beauty and energy and health and freedom.  The wider sympathy is, of course, the more difficult.  It requires more unselfishness.  Anybody can sympathise with the sufferings of a friend, but it requires a very fine nature—­it requires, in fact, the nature of a true Individualist—­to sympathise with a friend’s success.