 To be inclined toward the perfection of another rational being is to be disposed to take pleasure in their perfection. Notice however that the object of the inclination, that which one's view is fixed on, is not one's own pleasure. This does not mean that an individual's own pleasure cannot be the object of one of his or her desires. For most, self-love may be their predominant motive. Nevertheless, an individual can have an other-directed desire for the perfection of another rational being, which is to have disinterested love. To love disinterestedly, Leibniz explains, is to be “disposed to take pleasure in the perfection, well-being or happiness of the object of one's love. And this involves not thinking about or asking for any pleasure of one's own except what one can get from the happiness or pleasure of the loved one” (NE, p. 163). Since happiness is the outward manifestation of perfection, it makes no real difference whether love is said to have the perfection or the happiness of another rational being as its object. Leibniz thus makes the insightful suggestion that, though we do everything we do out of an inclination whose satisfaction gives us pleasure, this is perfectly compatible with desiring the perfection of another without any other end in view, which actually occurs whenever the object of our desire is another's perfection or happiness. “In truth,” Leibniz concludes, “the happiness of those whose happiness pleases us turns into our own happiness, since things which please us are desired for their own sake” (PW, “Codex Iuris Gentium,” p. 171) (for further reading on Leibniz's conception of disinterested love, see Brown 2011b).