communication of words and that between lover and beloved". Gert too realised that there was value in "interpersonal interaction" but queried how such a value could apply in the absence of other people, for example, on a desert island. Frankena answered the question by widening the scope of love to include love of, or communion with, God, animals, nature and the environment. Spiritual values Towards the end of his list, Frankena included the values of power and achievement, freedom, adventure and novelty. Regarding freedom, he introduced Schopenhauer who saw life as a continuous engagement with the realm of strife, a struggle against desire and the "primal will", where the only moments of freedom that a person may have lay in art, music and spiritual contemplation. Strength and freedom of the will were values for Hartmann too, and also for Kant who, as Zimmerman noted, saw such freedom lying in the absence of coercion either from external agencies of from internal "sensuous impulses". These latter included emotions such as desire, fear, hope and anger, whose value, or power, lay, according to Aristotle, in moving a person either towards or away from some perceived object. Griffin distinguished between desire itself and "informed desire", where the value of the latter lay in stirring the mind, not involuntarily through emotion and natural inclination, but through the voluntary power of the will. Attitudes can be controlled through strength of mind, courage and self-discipline, and "corrected", according to Brentano, through an informed choice about what is right, fitting or appropriate. Frankena recorded that his list included "all the things that Hartmann mentions", but it is notable that Hartmann completed his list with what he called "spiritual goods" such as "love of the remote" and, in a Nietzschian phrase, "radiant virtue". Love of the remote referred to either love of the wilderness or love of God, but Michael Stocker in Plural and Conflicting Values [1990] suggested that value lay more, as Plato had said, not in love but in the "contemplation" of God or of what is good: "He who proceeds aright", said Plato, "should begin in youth to visit beautiful places ... to contemplate the vast sea ... until on that shore he grows and waxes strong". In the Jewish tradition it was not so much the sea that bestowed strength, but the hills, and Griffin referred to those who value mountains for the excitement or