 That said, it is far from certain that all of the relationships that he mentions would survive intact from their reincarnation in egoistic form. Consider, for example, Stirner’s contrast between two different kinds of love: the “bad case” where “ownness” is sacrificed, and egoistic love in which self-rule is retained. Egoistic love allows the individual to deny themself something in order to enhance the pleasure of another, but only because their own pleasure is enhanced as a result. The object of egoistic love, in other words, remains the individual themself. The egoist will not sacrifice their autonomy and interests to another, but rather loves only as long as “love makes me happy” (258). At one point, Stirner characterises this relationship as one in which the individual “enjoys” the other (258). The description is a revealing one, since enjoying another person and loving them would appear to be rather different matters. Loving another person in the conventional (and non-egoistic) sense might be thought to include the desire to promote the welfare of that person, even when it is not in our interests, or when it conflicts with our own wants and happiness. In this respect, it stands at some distance from Stirner’s account of egoistic love. The point here is not a terminological one—Stirner rightly cares little whether we call egoistic love “love” and “hence stick to the old sound” (261) or whether we invent a new vocabulary—but rather that a world without this experience would be an unfamiliar and impoverished one. Stirner has not obviously succeeded in establishing that this particular familiar and worthwhile relationship would survive reestablishment on egoistic premises.