ETHICAL AND PRACTICAL APPLICATIONS--LOVE AND HATE ASPECTS
[Sidenote: Practical conclusions]
Having now completed our theoretical survey, it may be well to undertake,
as a final instalment of our task, some brief consideration of the main
practical conclusions that emerge from our psychological study of the
family relationships. The general nature of these practical conclusions
has indeed already emerged with some degree of clearness at various points
in our review; but a recapitulation or reconsideration of the chief points
as regards which the psychological processes and principles with which
we have been concerned would seem to admit of, and to demand, practical
application, may perhaps prove of some value, now that we have reached the
end of the descriptive and theoretical portions of our task.
[Sidenote: They have to a large extent already emerged]
[Sidenote: as usual in psycho-analytic investigations]
It is probable that the chief practical gain that may result from
the study of the psychology of the family will ensue more or less
directly from the mere increase in understanding of the nature of, and
interactions between, the mental processes that are involved in the
family relationships. As in most matters in which the Unconscious plays a
leading part, knowledge is here perhaps more than usually akin to virtue.
A fuller grasp of the essential character of the unconscious tendencies
that are aroused within the family circle makes possible, and naturally
leads up to, an important and far-reaching readjustment of our views and
our behaviour, and a readjustment of such a kind as could scarcely be
brought about by any other means. When we have brought to consciousness
the hidden motives that lurk in the buried strata of our mind, our
practical judgment and our reason have a grasp of the psychic situation
of such a kind as was before impossible; and very often the true course
to be steered appears with unmistakable clearness before our vision as
the result of our increased self-knowledge. This is only an instance of
what so frequently--one might say generally--occurs as the result of
psycho-analysis; not only in the case of psycho-analytic research into
the processes of the individual mind, but also to some extent in the case
of the general treatment of a problem or a situation upon psycho-analytic
lines. That too is the reason why, in the present case, the practical
conclusions to be drawn from our considerations have to a very large
extent emerged of themselves in the course of these considerations and
have in the main become evident to us without any further procedure being
necessary to elicit them.
[Sidenote: The two chief processes demanding ethical consideration]
Thus it will by now have become amply clear, what, in the main, are
the pitfalls to avoid in the course of family life, and what are the
chief ends which it is desirable to seek. The weaning of the child from
the incestuous love which binds it to the family (together with the
secondary hatred which this love may entail) and the gradual loosening
of the psychological, moral and economic dependence of the individual
on the family have revealed themselves as the two chief aspects of the
task with which the ethical treatment of our subject has to deal. The
considerations brought forward in the last three chapters have shown that
human beings are subject to two opposing tendencies in these respects--one
of these tendencies uniting the individual closely to the family, the
other separating him sharply from it; both tendencies being conditioned
by psychological and biological factors of fundamental significance. It
is the duty of a sane and reasonable ethics of the family to indicate the
most satisfactory solution of the conflict which these opposing tendencies
engender, giving such scope to either tendency as may be necessary for it
to fulfil its essential function in the life of the individual and the
race.
[Sidenote: The tendencies towards the family more primitive than those
away from the family]
[Sidenote: The latter more often require artificial aid]
Our treatment of the subject during the greater part of this book,
following as it does the actual findings of those who have been brought
face to face with these tendencies in the course of their endeavours
to understand and cure the disorders of mental growth and personality,
has no doubt conveyed to some extent the impression that it is the
first mentioned tendency--that which draws the individual _towards_
the family--which is most often found in excess, and has therefore most
frequently to be restrained, while it is the tendency _away_ from the
family which is most often deficient in strength or in development, and
which therefore most frequently requires artificial stimulation and
encouragement. This impression is indeed one that is inevitably conveyed
by a careful study of the knowledge that we at present possess upon the
subject. In whichever direction we look, Man's chief handicap, as regards
those aspects of his mind which here concern us, would appear to consist
in an undue strength, or at any rate an undue persistence, of an infantile
attitude towards the family. This would seem to indicate that the tendency
towards the family is probably both ontogenetically and phylogenetically
the older and more fundamental of the two, and that the tendency away
from the family is not yet sufficiently deeply rooted or assimilated in
the human mental constitution to be able to assert itself with sufficient
force in the manner and direction that successful biological adjustment
would require.
[Sidenote: But the former are biologically deeper and more essential]
Nevertheless, if this is so, the mere fact that the tendency towards the
family is thus in some respects prior to, and more fundamental than,
its antagonist, would indicate that it is based upon biological and
psychological conditions and requirements that are correspondingly more
primitive and therefore more essential. We have seen in effect that the
causes which have led to the strong attachment of the individual to the
family are probably connected with certain necessary conditions of human
growth and development--the long period of helplessness and immaturity,
the dependence upon others (and especially the parents) for the very
necessaries of life, the need to learn from others, the need for an early
arousal and outward direction of the love impulse, _etc._ The causes which
underlie the tendency away from the family--such as the need of casting
off the dependence on the family in order to attain a full measure of
individuality, the antagonism between the family attachments and the
wider social bonds, the value of sexual sublimation for the advance of
culture, the possible dysgenic effects of inbreeding--these are in the
main connected with less pressing and immediate conditions of existence;
conditions which are no doubt of great importance for the ultimate fate
of the individual and the race, but which are not essential for the
immediate preservation and growth of the individual in his early life, and
which frequently involve a diminution rather than an increase in immediate
benefit or pleasure; representing, as they do, biological values of a
higher and more complex order, which come into operation only when those
of a more primitive kind have been attained.
[Sidenote: The family attachments must be outgrown rather than destroyed]
If this is so, it would seem fairly clear that our practical efforts must
on the whole be directed to aid the process of weaning the individual
from his family attachments rather than to any attempt at preventing or
destroying these attachments themselves. The tendencies that bind the
individual to the family are probably too deeply rooted in Man's nature to
yield to any such direct attack; and in any case, in spite of a character
in some respects archaic, it is almost certain that they still perform a
necessary and beneficial part in the process of psychical development--a
part for which no adequate substitute could easily be found; so that it
would be undesirable to eliminate the operation of these tendencies, even
if such elimination were within the bounds of possibility. Thus it would
seem that all schemes and attempts that have been made, from Plato onwards
(and probably long before him), with a view to preventing the development
of the feelings that centre in and are aroused through connection with
the family, are doomed to failure:--practical failure, because these
feelings are too strong, too intimate and essential a part of human
nature to be successfully and permanently inhibited by any alteration of
environment[265]; moral failure, because the development of certain of the
most important aspects of human character are, in their origin and first
appearance, bound up with these feelings and would probably fail to ripen
if these feelings were abolished.
[Sidenote: Family love in early years is necessary for individual
development and happiness]
It would then be a hasty and disastrous conclusion if we were to infer
from the widespread occurrence of insufficient emancipation from the
family ties that it is our duty to endeavour to prevent the formation
of these ties or to deal harshly and destructively with them as soon as
they make their appearance. It would be as useless, as it would be cruel
and unwise, were we to attempt to abolish the relationship of love and
dependence that binds together parents and children, brothers and sisters:
such a course, if it ever attained a reasonable measure of success, would
almost certainly create evils greater than those which it was intended
to avert. The love of the parents towards the child is assuredly one of
the most essential and desirable features of a child's environment, if
the child's moral and emotional development is to proceed harmoniously,
spontaneously and easily. The lack of such love during the early years
may give rise to a lasting sense of injury, a permanent feeling of a void
or loss in some essential aspect of the emotional life, leading in its
turn to an insatiable craving for the affection that was not forthcoming
during that period of growth in which it was so urgently required; or
again, it may cause a lifelong bitterness or hostility towards the parents
(and through them towards mankind in general) for having withheld the
love, appreciation and encouragement which the young child so much desires
and needs; or once again, it may lead to a turning inward of the child's
affections, when these meet with no response, so that the individual
becomes self-centred and narcissistic, bestowing solely on himself the
interest and affection which under happier circumstances would have been
available for the pleasure and profit of those with whom he comes in
contact; or finally it may lead to serious delinquency or be responsible
for a whole career of crime.
Far therefore from attempting to inhibit or destroy the love of parent
and child, it becomes necessary on the contrary to emphasise the need,
and indeed the moral right, of every child to develop its affections in
this manner, and to urge again the plea now being put forward by the more
thoughtful class of social reformers, that every child should be born in
such conditions as to make it possible and likely that he will receive
such measure of care and affection as he stands in need of. The unwanted
child--the child who for social, psychological or economic reasons, is
not welcomed by his parents,--starts life under a disadvantage in this
respect, a disadvantage that may sometimes lead to the most serious
consequences both to himself and to society[266].
The same considerations make it evident that especial care should be paid
to those children who, for one reason or another, are unable to enjoy the
advantages of normal family life--care to ensure that they should have
available suitable substitutes for the parents of whom they are deprived
and that they should receive the due quantity of love which their moral
and psychological development demands.
[Sidenote: Family hatreds however are undesirable, when intense and
prolonged]
Although it is necessary thus to urge both the inevitability and the
desirability of the love relationship between parent and child, our
attitude towards the hate relationship, which so frequently accompanies
the child's early love, need not in all respects be similar. The early
arousal of love in connection with the parents or their substitutes is, we
have maintained, essential for the proper unfolding of the emotional and
moral characteristics, and is therefore to be desired, even apart from the
immediately pleasurable and beneficial aspects of this love both to parent
and to child. The corresponding hatreds are certainly not in themselves
either pleasurable or beneficial, and their undesirable consequences are
often, as we have seen, all too clearly obvious.
[Sidenote: though to some extent inevitable and necessary]
Nevertheless, there can be little doubt that certain tendencies and
affects (useful and necessary under certain conditions--such as anger or
those feelings that are aroused by rivalry and competition) receive in
this manner a stimulation which is not without its beneficial aspects. The
tendency to revolt, in particular, is one of the most valuable aids to
progress and the earliest manifestations of this tendency must necessarily
have reference to the home. A child who never disobeyed his parents and
who never felt their authority as irksome would in all likelihood be
sadly deficient in individuality and initiative in later life. For this
reason the arousal of a desire to rebel against the parents (with the
accompanying feelings of hostility) is not in every case to be condemned.
Indeed, as we have already shown, the incompatibility between the desires
and points of view of children and of adults makes such a tendency to
rebellion and hostility to some extent inevitable. It is only when this
hostility is frequently and violently aroused that the benefits are not
commensurate with the disadvantages. In every case moreover it would seem
desirable that the tendencies to rebellion and hostility should not be
concentrated on the family circle but should, as soon as may be, seek an
outlet in some other direction, where they will be less liable to constant
stimulation (a state of affairs that is obviously undesirable) and less
likely to give rise to unprofitable and dangerous mental conflicts.
[Sidenote: How they can be minimised]
A great part of the hostility which a child feels towards the parent of
his own sex is, as we have seen, due to jealousy. This jealousy is, in all
probability, to some extent an inevitable accompaniment of the love the
child feels towards the parent of opposite sex and--like the more sensual
aspects of that love itself--is destined to disappear from consciousness
in the course of normal development. Here it would seem that the aim of
our endeavour should be to prevent the excessive arousal of this jealousy,
which if too strong would bring about a serious tendency to fixation at
the stage of primitive parent-hatred. To achieve this end much can be done
by the maintenance within due bounds of the love relationship between
the child and his parent of the opposite sex; if the love of the child
towards one of his parents is developed in excess, the hostility towards
the other parent is apt to be correspondingly developed. Again, the early
arousal of affection between the child and his parent of the same sex
will act as the strongest and most natural preventive of hatred. General
harmony within the family, and particularly between the two parents, is
also an advantage, since under these conditions the child is less likely
to look upon the parent of his own sex as a tyrant or an intruder, to
whom the other parent unwillingly submits. For this reason the divorce or
separation of parents, whose marriage is unhappy, may often be of very
considerable benefit to the child and is by no means, as is sometimes
urged, an unmitigated evil.
Apart from these general measures any conduct which needlessly stimulates
the jealousy or envy of the child should be avoided. Thus, parents should
not unnecessarily and excessively demonstrate their affection for one
another in the presence of their children, particularly in such a way as
to make the latter appear neglected or left out in the cold. The more
directly sexual relationships between the parents are almost inevitably
painful or embarrassing to the children; and should not be too openly
manifested in their presence or within their hearing[267].
[Sidenote: Sexual enlightenment]
On the other hand the maintenance of strict and unnecessary secrecy as
regards these relationships, or as regards sexual matters in general, is
also very undesirable. The child's curiosity and envy are, by any such
procedure, artificially stimulated, and a child will sometimes bear a
lasting grudge against the parent who has refused information on this
subject or who has resorted to deception. On the contrary, the advantages
of perfect frankness and openness on sex matters (especially as regards
enquiries made by the child) are often abundantly apparent, and are
increasingly recognised by all those who have devoted their attention to
the subject[268].
[Sidenote: Parental jealousy]
A matter of no less importance is that parents should beware lest any
feelings of jealousy which they themselves may harbour with regard to the
children, should be allowed to exercise an undue influence over their
own conduct. There is less excuse for the existence of such feelings
in the parent than there is in the child, inasmuch as the former
possesses, or should possess, greater integration and maturity of mind
and a more thorough understanding of the nature of his acts and of their
consequences; and in addition there is less real cause for jealousy, since
the parent is himself responsible for the child's existence, and since,
with the superior capacities of the adult, he has less need--at any rate
within a happy marriage--to fear the child as a serious rival for the
affections of his partner.
[Sidenote: By suitable measures the friction between parents and children
can be greatly reduced, though never entirely abolished]
In spite of all such precautions however, it is probable that it will
always prove an impossibility to prevent altogether the arousal of some
degree of hostility on the part of the child towards the parent of his own
sex. The nature of the antagonism between the two individuals in question
is too deeply rooted in human motives and human institutions to be without
some consequences even under the most favourable circumstances. All that
can reasonably be hoped for is that such degree of jealousy as may be
unavoidable may throughout be held in check by feelings of affection, and
that it may eventually pass away, with the gradual weaning of the child
from the exclusive direction of its love towards the other parent.
Still less perhaps can parents expect to avoid altogether the arousal of
hatred due to causes other than jealousy. The only method of doing so
would be to refrain from all appreciable interference with the child's
tendencies and impulses, while fulfilling all its wants. This, however, is
an obvious psychological, social and ethical impossibility. The desires
of the child conflict too much with the comfort of the parents and with
the established usages of society to be allowed free play, and even if
the granting of free play were possible, it would not be in all respects
desirable, since the proper education of the child undoubtedly requires
some degree of extraneous interference. Nevertheless we are beginning
to realise that such interference need often be less irksome than was
previously supposed. The old idea that education, to be profitable, must
be unpleasant, is now probably abandoned by all thoughtful students of
education, even in its application to early childhood--a period in which
the extreme immaturity of the mind and the remoteness of its aspirations
from those of the culture the rudiments of which it is starting to
acquire would seem to make the process of training almost necessarily
difficult and disagreeable. Dr. Montessori and others are showing how the
education of the young child can be brought about both more effectually
and more pleasantly by the substitution of guidance for restriction, and
by linking on the activities which have to be learnt to those in which the
child naturally and spontaneously indulges; while the possibilities of
education on similar principles in the case of older children have been
very successfully demonstrated in the case of the George Junior Republic
and the Little Commonwealth. In so far as the more general control and
instruction exercised by parents can be conducted on the same lines, the
friction between parents and children that arises as a consequence of this
necessary control will tend to diminish, though the total avoidance of
such friction will scarcely ever be attained.
[Sidenote: The ties between parents and children must be loosened as the
children grow up]
All that we have here been saying as regards the desirable relationship
between parents and children has primarily reference only to the early
years of childhood. As the child grows up, considerable modifications of
attitude and conduct will of course be necessary. Particularly is this the
case as regards the nature of the love between parents and children. It
would seem necessary indeed, as we have just pointed out, that the stage
of incestuous object-love should be passed through by the child; it is
both useless and undesirable to throw unnecessary obstacles in its way.
But, as we have also seen, when this necessary stage has been successfully
attained, there remains the far more difficult task of proceeding to
the further stages of object-love which involve a weaning of the child
from the original incestuous object and a corresponding readjustment of
emotional attitude on die part of the parent. A wise parent will thus do
all that is possible to avoid a too enduring concentration and fixation of
the child's affections on himself (the parent). He will see that suitable
opportunities occur for the due arousal of love and interest in other
directions and will not himself encourage the fixation of his child's love
at the incestuous stage by a too ardent reciprocation of tenderness or
affection.
[Sidenote: The necessity for this has been very insufficiently recognised]
It is here perhaps more than at any other point that our standards of
conduct require revision in the light of psychoanalytic experience.
Elsewhere the lessons of psycho-analysis for the most part merely
reinforce educational aims and aspirations of which we had already and
independently become aware; but as regards the necessity for the gradual
weaning of affection between child and parent, our responsibilities
had been anything but clear, and there can be little doubt that many
well meaning parents have in the past all unwittingly jeopardised their
children's future by an unwillingness to loosen the close ties of
affection and dependence which were appropriate in infancy, but which are
prejudicial to the full development of personality in later life.
It may indeed from certain points of view appear touching or even
admirable, when, for instance, a mother and a son or a father and a
daughter have remained strongly and intimately attached to one another
long after the son or daughter has reached adolescence or maturity. In
what direction, it might be asked, could the child be more appropriately
drawn by ties of deep and permanent affection than to one to whom it owes
its very existence, to whom it is indebted for the care, nourishment,
and protection that were necessary to it in its early years and who is
responsible for the first awakening and the first reciprocation of its
love? We now know, however, that the maintenance of such a tie when
the biological causes that bind child to parent have ceased to act, is
liable to be achieved at the cost of some grave failure of development.
The "good" son or daughter frequently becomes a bad husband or wife, an
inferior individual and an unsatisfactory member of society. The conduct
of the child who thus sacrifices the unfolding of his own personality to a
primitive affection which should have been outgrown, should indeed arouse
pity or contempt rather than admiration, while the corresponding conduct
of the parent, who thus hinders the development of the child he loves, can
be regarded scarcely otherwise than as ignorantly and pathetically selfish.
[Sidenote: The loosening of the filio-parental tie requires a readjustment
of the parent's life]
In order to avoid such conduct it will be necessary for parents to keep
a close watch, not only on the development of their children's emotional
life, but on the course and direction of their own affections. Only by
the gradual replacement in the parent's mind of that love and interest
which centred round the child by a corresponding absorption in some
other direction (whether in other children, in the sexual partner or
in some totally different matter) can the necessary readjustment of the
filio-parental relations be successfully and painlessly accomplished. This
is a duty which, difficult as it may sometimes appear, the requirements
of the true mental development of their children would seem inevitably
to impose on parents. For this reason it is obviously unwise for parents
ever to immerse themselves to such an extent in their children and their
children's affairs, that these absorb the whole of their emotional and
intellectual capacities. If they should do so, it will be additionally
difficult for them to pick up the threads of their previous interests and
activities when the growth of the children renders such a readjustment
necessary[269].
[Sidenote: Displacement of the parent-regarding tendencies]
[Sidenote: Complete emancipation from incest tendencies is never achieved]
Supposing that fixation of the love impulse upon the actual person of
the parent has been successfully avoided, there remains the possibility
of fixation upon the numerous parent substitutes that we considered in
Chapter X. These fixations really imply, as we have seen, an incomplete
detachment of the erotic impulses from the parental images as they exist
in the Unconscious, and should not occur in cases where real freedom from
the secret domination of these images has been achieved. Nevertheless we
must remember that such freedom is at best only relative; the associative
connections that bind the earliest to all subsequent objects of love
(either directly or through a series of intermediate links) would seem
never to be really broken; in all probability they continue throughout
life to exercise a certain measure of influence upon the direction of the
affections. All that we can reasonably demand under these circumstances
is that these unconscious forces shall not so blind the individual as
to cause him to bestow his love upon an object which is intrinsically
unsuitable. So long as this is avoided there is little to complain of,
and it would seem very probable that a deeper psychological and ethical
insight into the nature of the processes concerned will, on the whole,
produce a relaxation rather than a further restriction of the liberty
that is now permitted in these matters. This at any rate would appear to
be the direction in which moral sentiment is moving as culture increases;
the maximum of restriction is reached in those communities where, as
in parts of Australia, a highly complex system of exogamy allows only
a very limited range of choice for the selection of husband or wife;
from this point upwards in the scale of development there is a marked
tendency for the number of forbidden relationships to become smaller as
culture advances, and there is every reason to suppose that in the main
this tendency is still at work. Indeed we have only recently witnessed an
example of its action in this country in the removal of the ban upon the
marriage with a deceased wife's sister.
[Sidenote: These tendencies become less repressed and more influenced by
reason, as development proceeds]
The same result emerges if we consider the matter, not from the point of
view of sociology, but from that of an enlightened system of morality.
The evidence available shows, for instance, that little if any harm is
likely to ensue from the marriage of first cousins, so long as the stock
is a healthy one: much the same is probably true as regards the marriage
of half brother and half sister or even full brother and sister. Our
condemnation of such unions is due to influences emanating from the
repression of the incest tendencies, and not to any sound appreciation or
experience of their ill effects; and in so far as the taboos consequent
upon repression give way to more balanced moral judgments based on a real
understanding of the issues involved (and this is the general tendency of
ethical development), the disapproval of these unions between near kin
will be continued only in so far as real dangers are to be apprehended
from them. Among such real dangers there may be found the biological
one of the possibility of inferior offspring, especially in the case of
families with marked hereditary defects, and the psychological one of too
little emancipation from the family influences, with all the consequences
that this may involve. As regards this latter, however, it will have to
be recognised that complete emancipation may often be beyond the bounds
of possibility and that it is often advisable to permit some degree
of indulgence to overstrong unconscious tendencies, so long as this
indulgence is not too persistent or too definitely pathological.
FOOTNOTES:
[Footnote 265: It would seem that children who have never known their
parents or any normal parent substitutes, such as those who are brought up
entirely in orphanages and other institutions, nevertheless do actually
find corresponding objects on to whom their parent-regarding tendencies
can be directed; if not in reality, at least in imagination--imagination
that tends to find a real equivalent as soon as a suitable object presents
itself. This is amusingly and instructively illustrated in Jean Webster's
recently successful book and play "Daddy Long Legs".]
[Footnote 266: It is scarcely necessary to point out the Neo-Malthusian
bearings of these considerations. They add one more argument to the many
that already exist in favour of the practice of birth-control, which
is now adopted by the more cultured classes of nearly all civilised
communities--a practice the ethical justifications of which are becoming
constantly more manifest.
On the other hand, the desirability of a limitation of the size of the
family must not of course blind us to the fact that a very small family,
especially one where there is an only child, will often have certain
difficulties of its own, from which larger families may be relatively
free. There can be very little doubt that, in the case of the only
child, the emancipation of the individual from the family influences may
frequently present more than the usual amount of difficulty: where this
is so, the tendencies towards emancipation will need a correspondingly
greater amount of assistance and encouragement.]
[Footnote 267: Hence the desirability, which has repeatedly been urged by
psycho-analytic writers, of the sleeping room of the child being separate
from that of the parents, even at a very early age.]
[Footnote 268: _Cp._ from the psycho-analytic point of view: Freud, "Zur
sexuellen Aufklärung der Kinder" and "Über infantile Sexualtheorien",
Sammlung kleiner Schriften zur Neurosenlehre, II, 151, 159. Jung,
"Collected Papers on Psycho-Analysis", 132, ff.]
[Footnote 269: The dangers and difficulties which we have here in view
are, it is almost needless to say, in most cases more liable to beset
the mother (with her more intensive preoccupation with the children in
their early years) than the father (who is usually less intimately and
continuously in contact with them).]
CHAPTER XIX
ETHICAL AND PRACTICAL APPLICATIONS--DEPENDENCE ASPECTS
[Sidenote: Our conclusions with regard to the love and hate aspects hold
good for the dependence aspects]
All that we have said with regard to the weaning of the child from the
love relationship that binds him to the family applies with but little
alteration to the dependence relationships. During his earliest years the
child is necessarily dependent on his parents (or their substitutes) both
for the actual means of his subsistence and for guidance and protection.
As he grows up however (as we have seen specially in Chapters III and
IV) the dependence on his family should gradually diminish, so that at
maturity he should be able in most respects to face the world as an
independent individual.
[Sidenote: The duty of parents to provide for offspring now well
recognised]
The duty of the parents, or failing them of the community, in regard to
the provision of material necessities for offspring is now sufficiently
recognised, so that there is little need to insist upon it here. We may
perhaps only suggest in passing that the profound and complex nature of
the satisfactions which parents have in their children, and which we
had occasion to refer to in Chapter XIV, would very possibly make the
communistic rearing of children on a large scale as unsatisfying and
inadequate from the point of view of the parents as it would probably be
from that of the children themselves.
[Sidenote: The necessity for the gradual loosening of the dependence tie
is however not fully realised]
The duty of the parents or their substitutes in the direction of gradually
weaning the child from his initial condition of dependence has however
received less adequate recognition nor has the difficult and delicate
nature of this duty been sufficiently appreciated. On the economic and
social sides indeed it is admitted that it is incumbent upon parents to
provide their children with the means of earning their living and of
taking their place generally among their social equals; though with regard
to girls the views as to what was necessary as regards education for
these purposes has, up till comparatively recently, often been lamentably
narrow. In this country there is even now in many quarters a failure
to realise the full nature of parental responsibilities with regard to
daughters; much less financial provision being frequently made in their
case, both for higher and professional education and for the expenses
incidental to marriage, than in the case of sons; lack of adequate
provision in these respects inevitably tending of course to produce an
undue degree of dependence--economical and moral--on the parents.
[Sidenote: especially as regards the psychological aspect of this tie]
If, on the economic side, the duty of weaning children from their
primitive dependence on the family is thus not yet always fully
recognised, the recognition of the corresponding duties on the
psychological side is still less complete. Parents are often unwilling
to abandon the jurisdiction and control which they have been accustomed
to exercise over their children and which may have become very pleasant
to them, both as providing an agreeable source of interest and as
ministering to their sense of power. Often too in the beginning it may be
easier for them to help their children than to let the latter learn to
help themselves. Not infrequently also they are directly or indirectly
encouraged in this course by the children themselves, who, out of laziness
or failure in initiative, prefer that their lives should be regulated by
their parents rather than that they should make the effort and take on the
responsibility of regulating it themselves. Sometimes, moreover, parents
are unwilling to relinquish the management of their childrens' lives for
fear of the disasters that may overtake these latter through ignorance and
inexperience; or again because of an exaggerated tenderness which makes
them loth to abandon those manifestations of affection which parental
assistance may imply. It must be understood however that none of these
motives--powerful though some of them may be--provide an adequate excuse
for the omission to carry out the weaning process, which, as we have seen,
is of such vast importance for the development of the full capacities
of the individual. It can scarcely be too frequently emphasised that
parents who bring their children up without regard to the necessity of
this emancipation are guilty of a very serious neglect of their childrens'
welfare[270].
[Sidenote: The danger is greatest in the case of parents of strong
personality]
[Sidenote: though there may be difficulties also in the case of weak
parents]
The danger is perhaps greatest in the case of strong willed,
self-assertive and energetic parents, who in any case, as we have seen,
are likely to exert a powerful influence over their children, and who,
by an undue insistence on the authority which they possess, may easily
cripple all initiative on the part of these latter. In parents who
themselves are weak and averse from serious effort there is naturally
less likelihood of this occurring: in such cases the danger lies more
frequently in the direction of their devoting too little time, trouble
or guidance to their children: or else in their adoption of a changeable
and inconsistent attitude--petting, indulging, spoiling and bribing one
minute, bullying, nagging and punishing the next; being now overstrict,
now easy-going.
[Sidenote: Necessity of parental readjustment]
Here, as in the case of the love-weaning, it is difficult or impossible
for parents to carry out satisfactorily the steps necessary for the
gradual emancipation of their children, except in so far as they are able
to make a corresponding readjustment of their own emotions and tendencies.
New interests and occupations must gradually take the place of those that
formerly centred round the children; otherwise there is likely to arise a
blank in the affective life, which may lead to much unhappiness and even
to neurosis.
[Sidenote: Too prolonged parental jurisdiction is a cause of
filio-parental hatred in later life]
In considering the question of the emancipation of children from the
authority and influence of their parents, it is well to bear in mind also
that it is the exercise of this authority and influence which affords the
principal occasion for the development or continuance of the hatred of
children towards their parents in adolescent or adult life. The arousal
of some hatred in the early years of childhood may indeed be inevitable.
Its continuance into later life, with all the misery that this is apt
to entail, may probably in nearly every case be avoided, provided that
the stage of infantile jealousy has been successfully surmounted and
that the child is endowed with something approaching the usual degree of
amenability and sympathy with the point of view and susceptibilities of
others; the rest is very largely a matter of the careful relaxation of
parental authority and of the granting of reasonable and ever increasing
amounts of liberty and of opportunity for self-guidance and self-control.
[Sidenote: The dependence of children upon parent-substitutes must also be
gradually reduced]
What we have here said as regards the necessity for the gradual relaxation
of parental control applies of course not only to the parents themselves
but to their substitutes--guardians, nurses, teachers and others who
are placed in similar positions of trust and authority. There is indeed
reason to believe that in these quarters the necessity of emancipation is
often more in need of emphasis than among actual parents. Particularly
is this the case with regard to certain institutions, where children
would seem to be brought up with but little freedom or opportunity to
learn the nature and conditions of autonomy or to adapt themselves to
the varied circumstances of the outer world. In many of our schools also
there is to some extent a lack of proper understanding or application
of the principles which demand the gradual relaxation of parental and
quasi-parental authority. Though here, as a rule, the evil is in practice
less serious than it would at first appear to be; the granting of
autonomy and the cultivation of responsibility and self-control in some
directions usually compensating in large measure for the petty and foolish
restrictions to which adolescent boys and girls, or even fully grown
young men and women, are subjected in some of our larger and better known
educational establishments.
[Sidenote: The ethics of the family must however be brought into
connection with wider social questions]
These last considerations point the way to certain wider issues that are
connected with the ethics of the family--issues with which we have already
been brought face to face in Chapters XIII and XIV, and which we need
therefore only refer to here by way of recapitulation. We have seen in
these chapters that there exists a correlation between certain aspects
or stages of development of the family on the one hand and certain forms
of social or ethical institutions or organizations--particularly in the
sphere of education, politics and religion--upon the other. Inasmuch
as the attitude of the individual towards his teacher, his social or
political superior, or his God, is to a very considerable extent derived
from, and dependent on, that of the child towards his parent (the former
attitude being a displacement of the latter), it is obvious that moral
considerations and decisions with regard to the relationship of parent and
child cannot altogether be divorced from the wider questions involved in
the relations of the individual to his religious, social, and educational
environment.
[Sidenote: Our ethical conclusions in the two cases must harmonise with
one another]
Thus it would be, in the main, a foolish and useless proceeding to urge,
as we have done, the desirability of a gradual emancipation of the growing
child from the controlling and protecting influences of the parents,
unless we are at the same time willing to permit a corresponding growth
of autonomy in school and college. Again, if we were right in assuming a
connection, on the one hand between a highly developed _patria potestas_
and a relatively stable and unprogressive political condition, and on
the other between the relaxation of parental authority and a state of
rapid political development and loosening of governmental authority,
then it would (in the absence of any counteracting influence) be absurd
to demand the complete emancipation of the individual from his family,
if at the same time we desired to uphold autocracy in government or to
increase the stability of political and social forms. Nor, once more,
would the encouragement of children to become independent of their
fathers be logically compatible with the maintenance of a religion of
the Judaic type, in which the severe and all-powerful Father-God is but
a displacement of an earthly father whose stem authority is unquestioned
within the bounds of his own family. It must be realised that our attitude
in the one case must be brought into harmony with our views in the other.
Our ultimate conclusions as to what is desirable within the family
must be arrived at only after due consideration of their wider outside
bearings; and again, our opinions on these wider issues may profitably be
reviewed in the light of the knowledge that is gained by a biological and
psychological study of the family.
[Sidenote: The extent of this harmony]
In the present pages we have followed in the main the latter course.
Nevertheless it would appear that on the whole the conclusions we have
arrived at by this method are not in any way seriously incompatible with
the general tendencies of contemporary thought. While recognising the
necessity and desirability of the family influences in early life, we
have for the most part demanded emancipation of the individual from
any such growth and retention of these influences as would be liable to
hamper or delay his personal development. This is well in harmony with the
tendencies which are manifested nowadays towards freedom in education,
with the analogous tendencies aiming at the overthrow of autocracy and the
establishment of democracy in politics and with the growing toleration and
increasing abandonment of the Judaic attitude in religion.
[Sidenote: in education]
In education there would seem to be almost complete agreement between
the implications of our own conclusions and all the more modern and
progressive tendencies in discipline and teaching; it is only with the
antiquated remains of systems that are now universally condemned by all
reformers that there remain any serious elements of conflict.
[Sidenote: in religion]
In religion the agreement is also very considerable, though perhaps less
thoroughgoing; there are perhaps many who would still retain the notion of
a quasi-anthropomorphic Father-God as an extra-mental reality, even though
the purely mental origin of such a God has become apparent.
[Sidenote: in politics]
It is in politics however that such discrepancy as there exists is
perhaps most apparent. Although the primitive political father--the
autocrat--would seem to be rapidly disappearing, it is fairly clear that
there exists a tendency to resurrect some of the parental attributes and
give them a political application by bestowing them upon the State. The
world-war has taught us the necessity of implicit obedience to the State
and its representatives--military and civil; the right of independent
thought, action and criticism being to a large extent suspended and the
minute details of our lives being subject to order and inspection in much
the same way as in our childhood they were subject to the supervision of
our parents. Again, modern socialistic thought--especially in its cruder
aspects--has produced a state of mind, as a result of which the individual
becomes to a large extent absolved from the responsibility for his own
education, progress and maintenance, or for those of his children. The
adult individual is thus led to transfer on to the State that attitude
of dependence which he originally adopted in relation to his parents,
failing to this extent to attain that full degree of self-reliance
and independence which we have had in view in considering the gradual
emancipation of children from their parents. In these respects it would
seem that the conclusions arrived at in the course of our study of the
family would point to a rather larger measure of Individualism than is
contemplated by the great body of contemporary political thought. If our
conclusions are correct, there is a danger in too wide a ramification of
state provision and state control, inasmuch as it is liable to prevent
that full development of individual power, initiative and self-reliance
which can only be obtained by a high degree of emancipation from the
primitive attitude of dependence on the parents. If, on the other hand,
it is considered that the advantages of a far-reaching and complex
state organization override those attending the full development of
individuality, it is obvious that our ethical conclusions with regard to
the family may have to be correspondingly revised.
[Sidenote: The individual's relations to his family in later life]
[Sidenote: They must be capable of being broken altogether]
[Sidenote: though it is natural that some relationship should be
maintained]
There remains but one more set of ethical considerations to review before
we finally take leave of the reader. Supposing that the relations of the
individual to his family environment have successfully passed through
the stages we have outlined and that the individual has at maturity
attained the desirable degree of emancipation from, and independence
of, the influences emanating from his family, there remains the problem
of defining more precisely the nature of his relations to his family
after he has reached maturity. It is evident enough from our previous
considerations that these relations will be loose and far from binding.
It is also fairly clear that they must be such as to be capable of being
broken altogether without causing any very considerable amount of distress
or inconvenience to any of the parties concerned. Sooner or later these
relations are necessarily broken by the great divider Death, and even
before this final and inevitable separation, distance, diversity of
occupation or other considerations may place the members of a once closely
knit family entirely out of touch with one another. According to our
principles it is obviously desirable that these unavoidable separations
should involve no element of bitter regret or paralysing sorrow.
Supposing however that circumstances are such as to make possible
relations of some degree of intimacy between the members of a family,
all of whom have reached maturity, what will be the desirable extent and
nature of this relationship? Presupposing always a satisfactory previous
history on the lines we have considered, there would seem reason to think
that some kind of relationship will, and should be, usually maintained.
The common interests, affections and associations formed during a lengthy
and highly important period of life will, in the absence of reasons to
the contrary, usually constitute sufficient ground for the continuance
throughout life of the intimacies that have been formed between those who
lived so long together and have so long been subject in varying degree to
each other's influence.
[Sidenote: except where (as often happens) there are definite reasons to
the contrary]
We must remember, however, that there very often _are_ reasons to the
contrary. In many cases, for instance, the love or dependence fixations
in an individual's mind are such that continued intimacy with the parents
will seriously detract from that individual's capacity to make the best
of life. Frequent meeting with the parents may sap his energy or deprive
him of initiative and self-reliance in the manner we have studied: or
again, it may cause serious interference with his love life, as where
the constant arousal of the not wholly outgrown love impulses to father
or mother may appreciably diminish the affection available for husband
or wife respectively, thus producing an unhappy marriage. For similar
reasons frequent meetings between brothers and sisters may often be
disadvantageous. Still more clearly is it undesirable to continue family
intimacies where not love but hatred is the predominant tendency aroused
and fostered by these intimacies. In such cases it is evident hypocrisy
for the parties concerned to meet more often than is absolutely necessary:
the frequent stirring up of conscious or unconscious hatred can only cause
unhappiness, unprofitable and dangerous mental conflict or deterioration
of character; and the more that relatives who are unable to "get on" with
one another keep apart, the better it will be for all concerned.
With these wide and sweeping reservations however, it would probably
seem to accord best with psychological and sociological considerations
if at any rate some moderate degree of connection be maintained between
relatives, whom circumstances have not definitely set apart. Given
freedom from all undesirable fixations (whether of hatred or of love),
brothers and sisters have at least as good reasons for being permanently
helpful and agreeable to one another as have friends who have been
intimate with one another in the course of school, college, social or
professional life. Still closer perhaps in some ways are the bonds that
may permanently unite parents and children. The long period through
which they have been bound to one another by ties that are biologically
justifiable and necessary would seem to produce a psychological effect
that inevitably tends to persist in some degree throughout the remainder
of life. The relations of child to parent and of parent to child are so
fundamental to all human existence and human intercourse, that most, if
not all, of our mental life, in so far as it has reference to our fellow
creatures, is to some extent reminiscent of them, or affected by them. We
can never root out from our mind the tendencies connected with this most
intimate and essential of human connections; and this being so, it would
only be in accordance with the most fundamental promptings of our nature
to permit a certain proportion of the energy involved in these tendencies
to continue to flow in its original direction.
[Sidenote: But the relations between parents and children must undergo
profound modification as time passes]
This is not to say however that the manifestations of this energy will not
undergo considerable alteration as time passes. As children grow up and
parents grow older, the former increase, the latter decrease in natural
strength and ability of mind and body. In course of time therefore the
attitude which parents and children naturally and reasonably adopt towards
each other must gradually change to suit the varying conditions. At first
children are dependent on the guidance and protection of their parents,
who must make the necessary efforts to help and rear their offspring.
Later on this differentiated relationship should give place to one in
which parents and children are on equal terms. Finally, the original
relationships may become to some extent reversed and, if parents and
children are still within reach of one another, the former may come to
look to the latter for some return of that help and protection that they
themselves had previously afforded.
[Sidenote: The care of the aged by their children]
[Sidenote: is culturally very desirable]
In this last situation, we see a form of the relationship, which appears
to be peculiar to human society. Throughout the animal world and even
in many primitive human communities there is no thought or care or
tenderness devoted to old age. The increasing moralisation of human
character (in which the relationship between parent and child has probably
played a leading part) has brought it about that at least some degree
of attention is given in all civilised societies to the needs--material
and mental--of those who are no longer able fully to support themselves
or to carry on their life without assistance. In any society in which
the family is a permanent and firmly organised social unit, the duty
of caring for the aged will naturally fall to some extent upon their
children. This care of elderly, lonely or infirm parents by their children
may perhaps legitimately be considered one of the most beautiful and
touching expressions of specifically human morality--a point in which
Man has definitely risen superior to the conditions of a brutal struggle
for existence. As such it both deserves, and stands in need of, every
encouragement and support which a developed and enlightened system of
practical Ethics can afford.
[Sidenote: though it has of necessity its limitations]
It is not however free from certain ethical difficulties of its own. Thus,
it might seem at first as though the care and attention that a person
of mature age may bestow upon his parents is but a just and reasonable
return for the benefits which he himself received from these parents in
his infancy and youth. Biologically however the cases are not similar.
The care of parents for their young is necessary for the perpetuation of
the race. The care bestowed upon the aged and infirm who are no longer
able to provide adequately for themselves is of no direct value in the
struggle for existence; it may even be a disadvantage in this struggle,
a luxury that can only be afforded when the struggle is relaxed or when
all competing individuals or races have adopted the practice. Further,
from the point of view of the race, the real equivalent that is given in
return for the benefits received from parents in early life lies in the
corresponding benefits bestowed upon the next generation in its turn, and
the double burden of maintaining and caring for both the young and the old
may be definitely beyond the powers of many.
[Sidenote: Satisfactory family conditions conduce to happiness in old age]
Fortunately, it but rarely happens, even at the extreme end of a long
life, that the old are entirely dependent upon the care and efforts of
others. In a civilised society they usually remain permanently able
to provide for a considerable part of their immediate needs, and the
sounder and more stable is their own and the general economic condition,
the more is this the case. On the whole it is perhaps rather on the
psychological than on the strictly economic side that they will be in
need of assistance, and here it is that the principles that have emerged
from the study of the facts and tendencies with which we have been
concerned in this book may prove of use. In so far as family life is able
to proceed and develop on the lines which a true morality based on sound
psychological principles and an adequate psychological knowledge would
seem to indicate as most desirable, it should be possible for the older
members of the family to participate freely in the joys and satisfactions
which they may still find within the family circle and to escape the
danger of being excluded from these satisfactions, by the disappointments
and misunderstandings, or by the unhappiness and bitterness that the
faulty development of the family so frequently, and so disastrously,
brings in its train. The old tend always to live to some extent
vicariously: they find a great part of their interests and their pleasures
in the contemplation of the doings of others who are younger than
themselves: their own lives are projected into those of their children
and their grandchildren, and by means of this projection they enjoy the
most natural compensation for the decline of their own personal interests
and capacities. If they have found this compensation, it may well be said
that life's concluding chapter has shaped itself for them in a form as
satisfactory as any which it is granted to human nature to enjoy.
[Sidenote: Conclusion]
With these considerations regarding old age we may appropriately end. The
subject of the human family is a mighty theme, of which no full treatment
has been attempted here. If I have illumined certain aspects of the
subject, if I have led the reader to realise something of the depth and
complexity of the problems involved and of their vast importance for human
weal and woe, nay, even for human existence, I shall have accomplished
all, or more than all, that I set out to do. We have seen that, just as on
the biological side the family is an essential factor in the development
and preservation of the human race, so too on the psychological side, the
thoughts, feelings and impulses that centre round the family belong to
the most intimate and fundamental part of Man's spiritual nature. If we
are to understand this nature and to control and mould it wisely in order
that we may achieve those ends in life which seem to us desirable, it is
very necessary that we should have a full and accurate knowledge of the
way in which the mind is influenced by, and in its turn reacts upon, the
forms, circumstances and conditions of the human family. It is this which
makes the subject of this little volume one of such supreme importance.
FOOTNOTES:
[Footnote 270: As regards the actual steps which should be taken to secure
this gradual emancipation of the growing individual from the influence and
control of his family and parents, it is perhaps superfluous (and in any
case inappropriate in a book of this scope) to enter fully into details
here. It will be sufficient to indicate a few very obvious directions in
which the general principles here referred to may find application. Thus,
it is clear that children should from early years have opportunity of
acquiring experience in the use of money, having at first small sums at
their disposal, with larger amounts as they advance in age. They should
also have experience--at first perhaps occasionally and then regularly--in
purchasing their own clothes, books, writing materials and other personal
requirements. The ability to travel alone, to find one's way in strange
places and to mix with unknown people is also one that should be acquired
early, leading, as it tends to do, to the development of resourcefulness
in dealing with new situations and with varieties of human character.
In view of modern educational movements, it is perhaps hardly necessary
to point out in this connection the desirability of considerable (and
eventually of complete) freedom in the choice of studies, of occupations
and of career. The need for toleration in religious and political matters
is also nowadays one that is becoming recognised.
On the other hand, it is perhaps necessary to emphasise the advantages to
be derived from the formation, by each individual member of the family, of
his own friendships and companionships as distinct from those which are,
so to speak, found for him by his family. Thus, it is far from desirable
that members of the same family should always accompany one another to
social gatherings, places of entertainment or instruction, or on visits
to friends. On the contrary, they will often benefit by being freed from
each other's society on these occasions, and no restraints should, as a
rule, be placed upon habits of independent occupation or enjoyment or upon
choice of associates. Nor should the individual members of the family
be expected on every occasion to render a detailed account of all their
activities outside the family circle, nor to confine these activities
rigorously to certain days or hours. Much family friction can often be
avoided by the simple process of bestowing a latchkey! As regards extreme
cases, moreover, it should be realised that wherever there is unusual
difficulty in the relations between an individual and the other members of
his family, a removal from the family environment is the surest, perhaps
the only, method of avoiding disaster.
Above all it is necessary, throughout the process of development and
education, to aim at the attainment of a due measure of self-respect and
self-reliance, avoiding the pitfalls of too great self-satisfaction on
the one hand and an unreasonable sense of inferiority on the other. It
is here, more than elsewhere, that considerable differentiation in the
treatment of individuals is required. Those who are inclined to be too
well pleased with themselves will usually benefit by a somewhat rougher
treatment, and will need to have their deficiencies brought home to them.
Those who lack self-confidence, or who have an unduly low estimate of
their attainments or capacities, will need encouragement and reassurance.
In the former case some very appreciable degree of parental authority may
be called for, in the latter any treatment savouring of harshness is for
the most part tragically out of place.]
INDEX
Abandonment of infantile tendencies, 83.
Abdication, 131.
Abnormalities of development, 48 ff., 61 ff., 88 ff., 102, 188,
191, 218, 219, 241.
Aborigines, 91, 140, 194 ff., 229.
Abortion, 160.
_Abraham, K._, 51, 92, 106, 148, 150, 185.
_Ach, N._, 7.
Acheron, 69.
Adam, 148.
Adaptation to reality, 68, 215, 216, 219 ff.
_Adler, A._, 14.
Admiration, 98, 110, 123, 124, 139, 186, 227.
Adolescence, 51, 149, 192, 233.
Adonis, 72.
Africa, 194, 197.
Age:
As a factor in love, 28 ff., 89, 106, 207, 208.
Classes, 87.
Old, 239 ff.
Aged, care of, 240.
Agoraphobia, 67.
Agriculture, 147.
All-Father, 136, 137.
_Alma Mater_, 125.
"Alternation of generations", 63.
Altruism, 188.
Amazon, Indians of the, 194.
Ambivalency, 129 ff., 141, 143, 149, 150.
American Indians, 193, 194, 196.
American Psychological Association, 2.
Americans, 127, 170, 195.
Amnesia, infantile, 77, 83.
Amniotic fluid, 77.
A-moral, 21.
Anæsthetics, 167.
"Anagogic" symbolism, 37, 38.
Anal Libido, 192.
Ancestor Worship, 135 ff.
Ancestors, 86, 124, 135 ff.
Andamanese, 197.
Andromeda, 109.
Angel Clare, 116.
Anger, 9, 177, 222.
_See also_ Hate.
Animals, 137 ff., 149 ff., 200, 202, 239.
Animism, 134, 135, 152, 153.
_Annunzio, G. d'_, 92.
Antombahoaka, 90.
Anxiety, 57, 70, 158, 159.
_See also_ Fear.
Applications:
Of Psychology, 2, 3, 65.
Practical, 217 ff.
_Archer, William_, 107.
Art, so, 135.
Arthur, King, 69.
_Artzibasheff_, 92.
Ass, 139.
Assam, 196.
Atlas, 147, 148.
Atonement, 151.
Attila, 127.
Attis, 72, 144.
_Augustine, St._, 74.
Aunt, 92.
Australian, aborigines, 91, 140, 195, 196, 229.
Authority, 47, 119 ff., 125, 129, 152, 163.
Parental, 43 ff., 58, 61, 63, 96, 118, 128, 152, 163, 171, 177,
181, 223, 233 ff.
Autocracy, 128, 235, 236.
Autoerotism, 14 ff., 122, 188, 192.
Autonomy and moral development, 44 ff., 234 ff.
_Avebury, Lord_, 205, 206.
Aversion to incest, 200 ff.
"Avoidances," 35, 85, 91, 93, 97, 195.
Awe, 139.
Babel, Tower of, 148.
_Bachofen, J. J._, 66.
"Backward" children, 43.
_Bailey, J._, 197.
_Bancroft, H. H._, 93.
Baptism, 71, 149.
"Barbary Sheep," 115.
Barrenness, 200.
Basket, 70.
_Bastian, A._, 194.
Beauty, 208.
Bedrooms (of child and parents), 224.
Beds, 66, 67.
"Bella Donna," 115.
_Beresford, J. D._, 112.
_Berkeley-Hill, O._, 114.
Birth, 66 ff., 82 ff., 146, 164 ff.
Control, 222.
Supernatural, 146.
Bisexual, God as, 143, 144.
_Bleuler, E._, 129, 215.
Blood, 201.
Boats, 69, 70, 80.
_Böcklin_, 69.
Body, 145.
Borneo, 197.
Brain, 77.
Brazil, 90, 194, 197.
Breath, Shortness of, 70.
Breeding, 202 ff.
_Breuer, Joseph_, 8.
_Brill, A. A._, 6, 163.
Brothers and Sisters, 19, 20, 27, 30, 86, 89 ff., 102, 104, 143,
144, 147, 180, 181, 184, 193, 205, 208, 209, 229, 238.
Half-, 229.
Brothers through Totem feast, 151.
Buddhist monks, 67.
Bullying of children, 162, 233.
Burial, 69, 72.
Buried alive, fear of being, 67.
_Burrow, T._, 189.
_Burt, Cyril_, 20, 29, 120, 140.
Business, 59, 63, 210.
Byron, 109.
Caesarian Section, 78.
Cali, 90.
Cambyses, 90.
Canal, 70, 80.
Cannibalism, 147.
Care of aged, 240.
Career, 64, 232.
Casandra, 107.
Castration, 85, 113, 144, 147.
Caves, 67, 69.
Celebes, 194.
Celestial City, 69.
Cerebrum of infant, 77.
Ceremonies, 69, 71, 81 ff., 142, 149.
_Chalmers, Rev. J._, 194.
Change of parents' attitude, 71 ff., 226 ff., 233.
Character, 50, 61 ff., 187, 188, 238.
_Charcot, J. M._, 7.
Chastity, 113, 115, 116, 146.
_Chazac_, 86.
Chicago Vice Commission, 195.
Childbirth, 77, 164.
Childhood, duration of, 185.
Chinese, 114, 129.
Chippewayans, 193.
Christ, 56, 57, 143 ff., 148.
"Christian, The", 115.
Christianity, 139, 141, 143 ff.
Church, 69, 123, 143, 145.
Cimon, 91.
Cinderella, 99.
Circumcision, 82, 85.
"City of the Dead," 92.
Clan, 136 ff., 178, 180, 201.
Class:
Poorer, 58, 195.
Ruling, 109.
Wealthy, 58.
Working, 120.
Classificatory system of relationship, 90.
Claustrophobia, 67.
_Clavigero, F. S._, 90.
Clergymen's sons, 64.
Clitoris, 17.
"Cloacal theory" of birth, 74.
Club, 210.
Clubs, Men's, 87, 179.
_Cole, E. M._, 53.
College, 125, 210, 235, 239.
Coffin, 69,
Coitus, 73, 75, 76.
Communion, Sacrament of, 149 ff.
Communistic rearing of children, 230.
Community, _see_ Society.
Complex, 95, 157.
_See also_ Œdipus Complex.
Compromise, 51, 52.
Conception, 74, 138.
Immaculate, 146.
Confirmation, Sacrament of, 149.
Conflict, intra-psychical, 21 ff., 52, 81, 92, 93, 113, 143, 147,
148, 166, 167, 172, 175, 184, 190, 215, 218, 223, 238.
Conflicting Interests, 58, 158, 159.
_Conklin, E. S._, 56.
Conscience, 135.
Consciousness, Function of, 215, 216.
Conservatism, 124, 129, 153, 154.
Constellation, 157.
Contempt, 110 ff.
Continence, among savages, 197.
Contrast (in Displacement), 27.
Control, parental, 231 ff.
Conversion, 71.
"Cosiness", 66.
Cosmogonies, 146, 147.
Country, 124 ff.
_See also_ Nation.
Court routine, 129.
Cousins, 27, 92, 102, 208, 229.
Couvade, 164 ff.
Cradle, 70.
Creator, 134, 135.
Criminals, 84, 119, 221.
_See also_ Delinquents.
Cronos, 147, 150.
Cruelty, 58, 83, 84, 100, 130, 141, 142, 150, 162, 164.
Cupid, 104.
Curiosity, 74 ff., 224.
Cybele, 144, 147.
Cyrus, 56.
Czar, 127.
"Daddy Long Legs", 220.
Danger, 130, 131, 164, 170.
_Darwin, Charles_, 64.
Daughter, 46, 64, 83, 96 ff., 180, 207, 209, 227, 231.
Daughter-in-law, 94, 173.
_Dattner, B._, 125.
Day dreams, 155.
_See also_ Phantasies.
Dead, the, 135.
Death, 10, 22, 68, 69, 76, 82, 83, 99, 109, 148, 237.
Duties, 170.
Wishes, 10 ff., 22, 59, 99, 135, 160, 165.
Deceased:
Brother's wife, 93.
Wife's sister, 93, 229.
Deëmotionalisation, 11.
Degradation of sexual object, 112.
Delinquents, 46, 120, 140, 221.
Democracy, 128, 236.
Demons, 165.
Dependence:
Of child on adults, 42, 121.
Of child on parents, 49, 51, 61 ff., 94, 95, 121, 154, 175, 181,
185, 188, 189, 211, 218, 219, 230 ff., 236 ff.
Of individual on the State, 236, 237.
Of old on young, 239 ff.
Type of love, 103, 104.
Deposition of king, 131, 132, 147.
Descent:
Through father, 166, 196.
Through mother, 166, 196.
Development:
Abnormal, 40 ff., 61 ff., 88 ff., 102, 188, 191, 241.
Mental, 4, 13 ff., 21 ff., 31 ff., 40 ff., 48 ff., 61 ff., 83,
88 ff., 102 ff., 152, 171, 175, 186, 188, 191, 219 ff., 227 ff.
Moral, 44 ff., 76, 152, 154, 155, 177, 183, 188, 210, 218 ff., 229,
240.
Of individual personality, 31 ff., 40 ff., 171, 189, 211, 219 ff.,
237 ff.
Sexual and individual, 41, 187.
Devil, the, 142, 153.
Different, desire to be from parent, 64.
Differentiation in Society, 212.
Disappointment, 56, 171.
Disease, 3, 121, 166, 200.
_See also_ Neurosis.
Disgust, 9, 10, 139, 145.
Disobedience, 223.
Displacement, 25 ff., 35, 49, 50, 62, 69, 88 ff., 98, 100 ff.,
116 ff., 122, 125, 133 ff., 147, 158, 163, 171, 172, 175, 186,
187, 190, 193, 215, 228, 235.
Dissociation, 11, 21, 26, 110 ff., 142 ff., 152 ff., 215.
Distrust of women in Christianity, 144.
Division of labour, 43.
Divorce, 101, 224.
Doctor, 80, 120 ff.
Don Carlos, 107.
Don Juans, 55.
Dove, 139.
Dreams, 10 ff., 50, 66, 79, 80, 139, 160.
"Typical", 10.
_Droit de Seigneur_, 143, 195.
Dualistic principle, 143.
Duplication, 143.
Duration of childhood, 185, 219.
_Durkheim, E._, 201.
Dysgenic influences, 202 ff., 208, 219, 229.
Earth, 69, 72, 83, 145, 147.
_East and Jones_, 203.
Eating, 147 ff., 165, 212.
Economic position, 58, 59, 231, 241.
Eden, 148.
Education, 65, 177, 186, 189, 225, 226, 230 ff., 234 ff.
Effort, 67 ff., 73, 170, 188.
Ego, _see_ Self.
Egypt, 90, 91, 203.
Electra Complex, 12.
Elixir of life, 72.
_Ellis, W._, 91.
Emancipation:
From control, 44 ff., 70, 171, 190, 222, 231 ff.
From early love objects, 29, 30, 70, 171, 190, 222, 227 ff.
Emergence from womb, 70.
Enclosed space, 67, 70.
Energy, psychic, 71, 192.
England, 127.
Environment, 15 ff., 24, 46, 64, 170, 198, 203, 204, 216, 220, 221,
232, 235, 237.
Envy, 167, 168, 224.
Ephialtes, 148.
Escape from life, 67.
Ethical applications, 217 ff.
Eugenics, 205, 208.
Eve, 148.
"Everyday psychopathology", 35.
Exaggerated love (or anxiety), 57, 130.
Excretory functions, 118.
Exhibitionism, 192.
Exogamy, 91, 137 ff., 195 ff., 200 ff., 229.
Ezekial, 90.
Fairy tales, 99, 155.
Falling in love, 51, 102 ff.
With married or betrothed persons, 107.
Family, as object of love, 124.
Father, 17 ff., 46, 53, 54, 58, 64, 74, 75, 76, 80, 83 ff., 94,
95, 98, 110, 117, 120, 122, 125 ff., 132 ff., 160, 163 ff.,
179 ff., 207, 209, 227, 235, 238.
-in-law, 94, 95.
Favourite child, 163.
Fear, 9, 67, 70, 83, 130, 135, 139, 141, 142, 154, 175, 177.
_See also_ Anxiety
Feast, 137.
_Fechner, G. T._, 7.
_Ferenczi, S._, 14, 37, 52 ff., 59, 67, 68, 116, 121, 139.
Fertility, 132.
Festivals, 131, 137, 195.
Fire, 148.
Fish, 139.
Fixation, 51 ff., 61, 86, 89, 94, 95, 102, 106, 118, 123, 124,
152, 158, 190, 193, 223, 226 ff., 238, 239.
_Flügel, J. C._, 116, 155, 215.
Foetal Posture, 67.
_Forsyth, David_, 14.
Foster parents, 56, 139.
Fowl, 139.
France, 127, 128.
Fratricide, 20.
_Frazer, Sir J. G._ 72, 82, 83, 90, 91, 92, 93, 130, 131, 132,
138, 140, 142, 145, 147, 148, 150, 160, 161, 164, 194, 196, 201.
_Freud, Sigmund_, 6 ff., 22, 24, 26, 32, 33, 40, 51, 54, 55, 56, 66,
67, 69, 70, 74, 80, 96, 103, 107, 110, 113, 123, 129, 135, 138,
139, 140, 149, 152, 177, 182, 187, 192, 206, 207, 211, 215, 224.
Friends, 172, 232.
Frigidity, 51.
Functional symbolism, 37.
Gaboon, 194.
Gaia, 147.
Game, 139, 155.
"Gang", 84, 85.
George Junior Republic, the, 226.
Germany, 127, 128.
Gestation, 74, 75, 77, 189.
Ghosts, 135.
Giant, 109, 150.
_Gibbon_, 145.
God, 133 ff., 234 ff.
_Goethe_, 106.
"Golden Bough, The", 131.
Gonzalves, 194.
_Gosse, Edmund_, 182.
Grandchildren, 241.
Grandfather, 86, 161.
Grandparents, 161 ff.
Gratitude, 24, 98, 183.
Graves, 69.
Greece, 91.
Gregariousness, _see_ Herd Instinct.
Group marriage, 90, 179, 195.
Guardians, 234.
Guilt, 148.
_Gurney, E._, 7.
Half brothers and sisters, 229.
_Hall Caine, Sir_, 115.
Hamlet, 99, 115.
Happiness, possibility of, 169.
_Hardy, Thomas_, 116.
_Hart, B._, 7, 130, 182.
_Hartland, E. S._, 109, 138, 146, 198.
_Hartmann, E. von_, 7, 169.
Harvest, 72.
Hate, 11 ff., 18 ff., 24, 27, 28, 50, 57 ff., 61, 64, 83, 94 ff.,
100, 117 ff., 128 ff., 139 ff., 151, 156 ff., 162, 171, 175,
177 ff., 184, 215, 222 ff., 233, 234, 238, 239.
_Healy, W._, 46.
Health of children, 208.
_Heape, Walter_, 138.
_Hearne Samuel_, 193.
Heaven, 147, 148.
Heirs, 170.
_Helmholtz, H. von_, 7.
Henry VIII, 116.
Hera, 92, 147.
Herd Instinct, 23, 24, 135, 182, 210, 212, 214, 215.
Hereditary wealth and rank, 170.
Heredity, 62 ff., 87, 105, 198, 199, 202 ff.
_Herodotus_, 90.
Heterosexuality, 15 ff., 54, 103, 156, 189.
Heterosis, 203.
_Hichens Robert_, 115.
_Hickson, S. J._, 194.
Hindrance, in love, 108.
Historical treatment of subject, 176 ff.
_Hodgson, R._, 7.
"Holy Father", 127.
Holy Ghost, 145.
Home, 51, 56, 123, 124, 159, 223.
Home-sickness, 51, 124.
Homosexuality, 16, 17, 53, 54, 74, 103, 113, 116, 189.
In girls, 16, 17, 53, 113.
Honouring of father, 150, 151.
Hostility between members of family, 10 ff., 18 ff., 57 ff., 94 ff.,
117 ff., 135, 141, 146 ff., 156 ff., 177 ff., 213, 214, 221 ff.
"Humdrum" activities, 214.
Husband and wife, 93 ff., 101, 158, 163 ff., 213, 227, 238.
Hybrid vigour, 203.
Hypnosis, 67, 121, 122.
_Ibsen, H._, 107.
Idealisation of parents, 54 ff., 62, 63, 94, 120, 124, 134, 137, 152,
163.
Idealism, 145.
Identification:
Of husband and wife, 92.
Of parents with children, 103, 168 ff.
With country, 125 ff.
With grandparents, 86, 160 ff., 165.
With parents, 63, 105, 115, 163, 168.
With self, 103, 189.
Illness, _see_ Disease.
Illusion of happiness, 169.
Imaginary fulfilment of desire, 42.
Imitation, 186.
Immaculate Conception, 145.
Immortality, 72, 162, 169, 170.
Impotence, 51, 81, 132, 200.
Inbreeding, 202 ff., 219.
Incas of Peru, 91, 203.
Incest, 12 ff., 22, 34 ff., 51 ff., 61, 73. 79 ff., 89 ff., 97 ff.,
104 ff., 108, 116, 131, 139, 142 ff., 147, 184 ff., 193 ff.,
200 ff., 219 ff.
As symbolic, 34 ff.
Examples of brother-sister, 90, 193 ff.
Examples of parent-child, 193 ff.
Independence increasing with growth, 42 ff., 61 ff., 71, 76, 171 ff.,
211, 230 ff.
Indian Archipelago, 194.
Indians:
N. American, 193.
S. American, 194.
Individual, the, 32 ff., 40 ff., 65, 72, 76, 81, 136, 137, 152, 154,
160, 169, 170, 175, 209 ff., 214, 215, 218, 227, 230 ff., 237 ff.
Individualism, 237.
Individuation and Genesis, 159, 214, 215.
Industrial life, 62.
Infanticide, 160.
Infantile attitude in love, 28 ff.
Inferiority, feeling of, 166, 232, 234.
Infertility, 201.
Infidelity, 99, 101.
Inheritance, _see_ Heredity.
Inhibition, 52.
_See also_ Repression.
Initiation, 71, 79 ff., 142, 149, 195.
Innate:
Ideas, 77.
Tendencies, 15, 23, 77.
Insanity, 67.
Instinct, 157, 169, 186, 187, 212 ff.
Institutions, 160, 234.
Integration:
In Society, 212.
Psychic, 3, 122, 216.
Intercourse, sexual, 73, 75, 76.
Interests of parents, 157 ff., 171 ff.
Interference:
With children's desires, 18, 28, 58, 64, 97, 118, 119, 157, 177,
178, 225.
With parent's desires, 159, 160, 171 ff.
"Interpretation of Dreams, The", 10.
Intra-uterine life, 66 ff., 189, 198.
Inversion, sexual, _see_ Homosexuality.
"Inverted" Œdipus Complex, 54, 59.
Isanna River, Indians of, 194.
Ishtar, 144.
Isis, 92, 144.
Islands, 66, 69.
_Janet, Pierre_, 7.
Java, aborigines of, 194.
Jealousy, 17 ff., 28, 57, 84, 98, 100, 108, 116 ff., 132, 146, 156,
158, 159, 163, 164, 167, 171, 173, 178 ff., 209, 223 ff., 233, 234.
Jews, 90, 128, 129.
Jocasta, 37, 105.
_Jones, Ernest_, 6, 35, 37, 39, 71, 72, 99, 109, 115, 118, 121, 125,
126, 127, 128, 142, 161, 163.
Judaism, 141, 148, 235, 236.
_Jung, C. G._, 32 ff., 40, 69, 71, 72, 173, 211, 224.
Kacharis, 196.
Kadiaks, 193.
Kaiser Wilhelm II, 153.
Kalangs, 194.
Karens, 194.
Karna, 70.
"Keel-hauling", 84.
_Kempf, E. J._, 64.
_Ketjen, E._, 194.
Kikuyu, 86.
King, 119, 125 ff., 129 ff., 137, 141.
Kinship, 151.
_Knight Dunlap_, 7.
Knowledge, 120 ff., 138, 148, 154.
Tree of, 148.
_Kohler, J._, 205, 206.
Labour, 77, 164.
Lactation, 189.
Lake, 69, 70, 125.
Lamb, 139.
_Landesvater_, 127.
_Lang, Andrew_, 205, 206.
Language, 135.
Latchkey, 232.
Latent sexual period, 26.
Laziness, 36, 61, 231.
Learning, process of, 186.
Legend, _see_ Myths.
_Leibnitz_, 7.
Lethe, 69.
Levels of development, 49.
Levirate, 93, 195.
Liberty, statue of, 127.
_Libido_, 33, 192.
Licence, period of, 82, 86, 89 ff., 131, 195.
Life after death, 68, 69, 76.
"Life task", 34.
"Literature", 13, 89, 91, 92, 101, 107, 135.
"Little Commonwealth, The", 226.
"Little Father", 127.
Livelihood, 41, 64, 231.
Lohengrin, 56, 70, 75, 104.
_Lombroso_, 140.
Loosening of parental ties, 218 ff., 226 ff., 230 ff.
_Lorenz, Emil_, 146.
Love, 8, 12 ff., 22, 27 ff., 49, 51, 57, 58, 61, 64, 89 ff.,
94, 95, 98, 100 ff., 117, 123, 129 ff., 139 ff., 156 ff., 160,
171, 173, 175, 177, 178, 182 ff., 200 ff., 209, 221 ff., 230,
238, 239.
"Love at first sight", 103.
_Low, Barbara_, 6.
Lynching, 114.
_McCurdy, J. T._, 182.
_McDougall, W._, 136, 157, 185.
_McLennan, J. F._, 205, 206.
Madagascar, 90, 196.
Magic, 132, 152, 153, 164.
"Making good", 170.
Malay Peninsula, 197.
Marriage, 18, 51, 52, 59, 81, 82, 90 ff., 99, 107, 108, 112, 114, 115,
158, 172 ff., 178 ff., 195 ff., 205 ff., 213, 214, 224, 229, 238.
By capture, 205.
Group, 90, 179 ff., 195, 205, 206.
Relatives by, 92 ff.
_Martius, C. F. P. von_, 194.
Mary (mother of Christ), 144 ff.
"Mary Rose", 69, 73.
Masochism, 139, 192.
_Maspero, Sir Gaston_, 91.
Masturbation, 111, 113.
Materialism, 145.
Matricide, 83.
Matter, 145.
Maturity, 102, 237 ff.
Medical attendant, 80, 120 ff.
Melanesia, 194.
Memories, recovery of, 77.
Memory, in savages, 204.
Men's Clubs, 87, 179.
Menstruation, 82, 201.
"Mentally deficient" children, 43.
Metempsychosis, 162.
Mexico, 90.
Midwifery, 167.
Military life, 62.
Monasteries, 67.
Money, 59, 232.
Monks, 67.
Monogamy, 111, 178, 197, 209, 210.
Monotheism, 144.
Monster, 82, 86, 109, 150.
_Montessori, Maria_, 226.
Moral code, 181 ff., 229, 240, 241.
Moral:
Development, 44 ff., 76, 152, 154, 155, 177, 183, 188, 210, 218 ff.,
229, 240.
Influences, 182, 183.
Tendencies, reinforcement of through primitive trends, 38.
Tendency and repression, 23 ff., 61.
Morality, 170.
Morals of gods, 152.
_Morgan, H. L._, 90
_Morton Prince_, 7.
Moses, 56, 70.
Mother, 15 ff., 46, 53, 55, 64, 66 ff., 80, 82 ff., 104, 110, 115,
122, 125 ff., 131 ff., 143 ff., 158 ff., 163 ff., 171 ff., 180,
184, 189, 190, 198, 207, 209, 227, 238.
Unmarried, 158.
Holle, 100.
-in-law, 94 ff.
Mowgli, 139.
Mountains, 66, 69, 73, 125.
_Müller, G. E._, 7.
_Müller, Max_, 138, 126.
Murder, 83, 84, 99, 119, 131, 148 ff., 160, 165.
Mysticism, 72.
"Myth of the birth of the hero", 56, 70.
Myths, 12, 13, 37, 56, 66, 69, 70, 75, 91, 92, 99, 101, 104, 105,
109, 116, 131, 138, 139, 143, 147, 148, 178.
Nagging, 162, 233.
Name, 105, 106, 161.
Narcissism, 54, 56, 103, 105, 113, 122, 152, 153, 188 ff., 198,
215, 221.
Narcissistic neuroses, 123.
Narcissistic type of love, 103, 105.
Nation, 109, 125 ff., 129, 136, 209.
Natural Selection, 198, 202 ff., 207, 208, 210, 211.
"Naturalistic" of interpretation myths, 37, 38.
Neglect, 100.
Negritos, 197.
Negroes, 114.
Neo-Malthusianism, 222.
Nephews, 92.
_Nepos, Cornelius_, 91.
"Neuclear complex", 13, 123.
Neurosis, 3, 17, 122, 166.
Neurotic symptoms and manifestations, 50, 57, 67.
Neurotic, the, 34, 36, 209.
New Guinea, 194.
New York, 127,
Nicodemus, 71.
Nieces, 92.
_Nietzsche_, 7, 142.
Nomadic peoples, 204.
Normal and abnormal development, 48.
Novels, 155.
Novice, in initiation ceremonies, 83.
Nunneries, 67.
Nurse, 15, 119, 234.
Nursery, 62.
Obedience, 50, 61, 62, 124, 125, 127, 134, 141, 200.
Object love, 14 ff., 102 ff., 152, 153, 169, 188 ff., 215, 226.
Obligation towards parents, 109.
Obsessional Neurosis, 123.
Obstacle, need for in love, 108.
Œdipus, 56, 75, 105, 131, 144.
Œdipus Complex, 12 ff., 37 ff., 49, 54, 57, 99, 105, 117, 123,
132, 140, 146, 209, 215.
Old age, 239 ff.
Old women, 86.
Omnipotence, 68, 134, 153.
Omniscience, 134.
Onanism, 111, 113.
Only child, 157, 222.
Oral Libido, 192.
"Original sin", 148, 149.
Osiris, 92, 144.
Otos, 148.
Ouranos, 147.
Outbreeding, 203, 204.
Overdetermination, 37, 132, 148.
Owl, 139.
"Papa", 127.
Parental:
Control, 231 ff.
Readjustment, 171 ff.
Tendencies, 157, 169, 221.
Parental ties, loosening of, 218 ff., 226 ff., 230 ff.
Parenthood:
Of father emphasised, 165.
Sacrifices involved in, 159 ff., 167.
Parents, 8, 12 ff., 26 ff., 42, 45 ff., 61 ff., 71, 79 ff., 88,
89, 93 ff., 100, 104, 108 ff., 118 ff., 133 ff., 156 ff.,
177 ff., 185 ff., 205, 207 ff., 221, 223.
-in-law, 93 ff., 173.
Strong and weak, 233.
Substitutes for, _see_ Substitutes.
World, 147.
Parricide, 12, 83, 131, 132.
Participation in divine nature, 151.
Paternity, knowledge concerning, 138, 146, 204.
_Patria potestas_, 128, 235.
Patriarchal system, 129, 136, 180 ff., 197.
"_Patrie_", 127.
Patriotism, 125 ff.
Pathological, the, in mental development, 48, 88, 89, 102, 229.
Paulo and Francesca, 107.
Pelican, 139.
Pelleas and Melisande, 107.
Penis, 73, 74, 80.
Perseus, 56, 70.
Persians, 90.
Peru, 91, 203.
Peruvian aborigines, 194
_Pfister, O._, 6.
Phallus, _see_ Penis.
Phantasies, 66 ff., 79, 108, 109, 111, 115, 117, 151, 155, 161.
Philippines, 197.
Philosopher's stone, 72.
Philosophy, 64, 74, 145.
Physician, 80, 120 ff.
_Piedrahita, L. F. de_, 90.
"Pilgrim's Progress", 69.
Plants, 137, 200.
_Plato_, 220.
Play, 43.
Politics, 64, 125 ff., 232, 234, 236, 237.
_See also_ Society.
Polytheism, 142 ff.
Pond, 70.
Poorer Classes, 58, 195.
Pope, 120, 127.
_Porter, S. C._, 74.
Posterity, 169, 170.
Practical applications, 217 ff.
Prayer, 153.
Pregnancy, 160, 166.
Prematurely born children, 77.
Pre-natal life, 66 ff., 189, 198.
Pressure, 70.
Preventive sexual intercourse, 160.
Pride, 167, 168.
Priest, 120, 142.
Primitive Sympathy, 185, 186.
Priority of parent-love sentiment, 191, 192.
Privileges of maturity, 84.
Profession, 63, 163, 210, 212, 239.
Professional position, 59.
Prohibitions, 105, 131, 132, 148, 165, 177, 195, 202, 204, 213.
Projection, 103, 130, 135, 141, 143, 146, 151 ff., 163, 165, 241.
Prometheus, 148.
Promiscuity, 90, 197, 205.
Property, 169, 170.
Prostitute, 110 ff.
Prostitution, religious, 142.
Protestant Church, 145.
Psyche, 104.
Psychology:
Applications of, 2, 3, 65.
Present status of, 1 ff.
The abnormal in, 48.
Ptolemies, 91, 202.
Puberty, 71, 82, 113.
Punishment, 85, 141, 147, 148, 165, 167, 177, 206, 209 233.
Puritanism, 142.
Purity, 146.
_See_ also Chastity.
Queen, 127.
Questions:
Children's, 74 ff., 224.
In myths, 75, 104, 105, 148.
Racial factors, 72, 76, 81, 105, 109, 114 ff., 129, 152, 169, 170,
190, 198, 202 ff., 208, 219, 220, 240.
_Rank, Otto_, 13, 33, 50, 55, 56, 69, 70, 75, 92, 98, 100, 101,
106, 108, 109, 125, 126, 128, 132, 143.
Rationalisation, 84, 86, 200, 208.
Reaction formations, 155, 175, 182 ff.
_Read, Carveth_, 138.
Readjustment of parents attitude, 171 ff., 226 ff., 233.
Real world, 155.
Rebellion, 119, 120, 128, 129, 148, 223.
Rebirth, 66 ff., 79, 81 ff., 149.
Reciprocation of love, 15, 16, 226, 227.
Reconciliation, 86, 148, 179.
Reconstruction, 1.
Rectum, 74.
Regeneration, 71, 72.
Regicide, 119, 131, 132.
Regression, 13, 41, 61, 62, 68, 76, 88, 89, 121, 123, 190 ff.
_Reik, Th._, 83, 85, 164.
Reincarnation, 86.
Rejuvenation, 72, 76.
Relatives:
By marriage, 92 ff., 195.
-in-law, 92 ff.
Religion, 56, 64, 71, 72, 76, 81, 116, 120, 133 ff., 201, 232, 234 ff.
Future of, 154.
Value of, 152.
Remarriage, 99 ff.
Remus, 139.
Repression, 9 ff., 22 ff., 35, 37 ff., 49 ff., 57. 61, 62, 74, 80,
89, 91, 95, 98, 103 ff., 130, 138, 143 ff., 155, 165, 183, 192,
198, 200 ff., 229.
Rescue, 108 ff., 115, 117.
Resemblance, as a factor in displacement, 27, 102, 105, 189, 198.
Respect, 45, 110 ff., 186.
Return to womb, 66 ff.
Revenge, 162.
Reversal:
Of filio-parental relationship, 239 ff.
Of generations, 161.
Revision of standards of conduct, 226, 227.
Revolt against parental authority, 46, 47, 223.
_Ribot, Th._, 157.
Riches, 169, 170.
Rights, 82.
_Riklin, F._, 100.
Rio Negro, Indians of, 194.
Rites, 69, 71, 81 ff., 142, 149.
River, 69, 70, 80, 125.
_Rivers, W. H. R._, 90.
_Robertson Smith_, 149 ff.
Roman Catholic Church, 120, 127, 145.
Romans, 128, 136.
Romulus, 56, 70, 139.
Rooms, 66.
Royal families, 91.
Ruler, _see_ King.
Russia, 127, 128.
Sacrifice, 148 ff.
Sacrifices involved in parenthood, 159 ff.
Sadism, 98, 109, 164 ff., 192.
Sadistic theory of coitus, 109.
St. George, 109.
"Sanine", 92.
Saviour, 148.
Scapegoat, 148.
_Schiller_, 106, 108.
School, 43, 62, 124, 210, 234, 235, 239.
_Schopenhauer_, 7, 37.
_Schumann, F._, 7.
_Schwärmerei_, 28.
_Schweiger, A._, 85.
Science, 1 ff., 74.
Sea, 69, 70, 125.
Seasons, the, 72.
Seclusion before puberty, 82, 83.
Secrecy in love, 108, 113.
Secret societies, 72, 83, 86.
Self, 14 ff., 125, 153, 182, 188 ff.
_See also_ Narcissism.
Self:
-assertion, 46, 215.
-begetting, 109.
-determination, 43, 190, 231 ff.
-feeling, 43.
-love, _see_ Narcissism,
-preservation, 41, 49, 169, 211, 212, 215, 231 ff.
-reliance, 62, 211, 231 ff., 236, 238.
Selfishness, 172, 173, 183, 188, 227.
Semangs, 197.
Semites, 149 ff.
Senoi, 197.
Sentiment, 157, 169, 191 ff., 209.
Sexual:
Enlightenment, 224.
Factors, 9 ff., 21 ff., 31 ff., 40, 53, 73, 75, 76, 79 ff., 89,
95, 110 ff., 121, 131, 132, 138, 142 ff., 153, 158, 173, 177 ff.,
185, 187 ff., 197, 198, 200 ff., 212 ff., 223 ff.
Sexuality, general inhibitions of, 212 ff.
_Shakespeare_, 99.
_Shaw, Bernard_, 159, 172.
_Shelley_, 58, 106.
Ship, 125.
Shortage of women, 56, 70.
Siegfried, 56, 70.
_Silberer, Herbert_, 37, 38, 71, 72, 132.
Similarity, as a factor in displacement, 27, 102, 105, 189, 198.
Sin, 148 ff., 167.
Sisters, _see_ Brothers and Sisters.
Size, 161, 162.
Sleep, 67.
Snow White, 100.
Social:
Life, 46, 47, 81 ff., 89, 119 ff., 152, 170, 175, 188, 209, 219,
232, 239.
Position, 59, 64.
Socialism, 236.
Society, 65, 81 ff., 119 ff., 123 ff., 136 ff., 152, 154, 169, 170,
188, 189, 200, 209 ff., 214, 219, 222, 227, 230, 234 ff., 240.
Son, 46, 64, 80, 83, 94, 109, 131, 132, 148 ff., 179 ff., 207, 209,
227.
-in-law, 94 ff., 173.
_Sophocles_, 37, 105.
Sororate, 93, 195.
Soul, 145.
_Spencer, Sir Baldwin, and Gillen, F. J._, 196.
_Spencer, Herbert_, 135, 136, 205, 206, 212.
Spirit, 145.
Spoiling of children, 162, 233.
State, 119, 125, 141, 236, 237.
_See also_ Society.
_Steiner, M._, 51.
_Stekel, W._, 64, 106.
Step:
-child, 98 ff.
-father, 98 ff.
-mother, 98 ff., 107, 131.
Storm, John, 115.
Strength, sexual attractiveness of, 114, 115.
Strong parents, 233.
Struggle for existence, 198, 240,
Styx, 69.
Subincision, 85.
Sublimation, 25 ff., 74, 89, 109, 124, 145, 151, 152, 154, 155, 192,
210, 211, 215, 219.
Substitutes:
For opposite sex, 54.
For parents, 27 ff., 61, 86, 88 ff., 119, 220, 222, 228, 230, 234.
Succession to Kingship, 131.
Suggestion, 121, 132, 186.
_Sully, J._, 145, 161.
Superiors, 45.
Supermen, 142.
Superstitions, 72, 166, 200.
Symbolism, 33 ff., 72.
"Anagogic", 37.
"Functional", 37.
Symbols, 69, 71 ff., 80, 83, 85, 139, 148, 151.
Sympathy, 164, 166.
"Primitive", 185, 186.
Taboo, 35, 52, 75, 82, 86, 91, 93, 97. 100, 129 ff., 150, 165, 206,
213, 229.
_See also_ Pro-hibitions.
Talion, 83, 148, 165.
Tammuz, 144.
Tarzan of the Apes, 139.
Teacher, 43, 45, 119, 120, 186, 234.
Tenasserim, 90, 194.
Tenderness, 99, 100, 110 ff., 123, 141, 157, 183, 186, 192, 215,
226, 231, 240.
"Tess of the d'Urbervilles", 116.
Theoretical treatment of subject, 176 ff.
Theories of reproduction, in child, 74.
Theriomorphic gods, 139.
Ties, parental, loosening of, 218 ff., 226 ff., 230 ff.
Tinnehs, 193.
Titans, 148.
Toleration, 232, 236.
Totemic Age, 178 ff., 210.
Totemism, 137 ff., 149 ff., 196. 197, 201, 205.
Tower of Babel, 148.
Town, 125.
Transference, in Psycho-Analysis, 122, 123.
Transference Neuroses, 123.
Travel, 232.
Tree, 125, 148.
Of Knowledge, 148.
Tribe, 136 ff., 152, 178, 180, 192, 197, 205, 209.
Trinity, 145.
Tristan and Iseult, 107.
_Trotter, W._, 23, 136, 182, 215.
Tunnel, 70, 73.
Twins, 78, 198.
Types:
Of homosexuality, 54.
Of love, 103.
Tyranny, 109, 110, 120.
Tyrant, 109, 117, 141, 224.
Uncle, 92.
Uncleanness, 149.
Unconscious, 6 ff., 11, 17, 31, 34 ff., 51, 54, 56, 64, 69, 71, 77,
79, 80, 81, 89, 92, 97, 100, 104, 106, 109, 110, 115, 116, 119,
122, 125, 126, 131, 138, 139, 146, 154, 157, 160 ff., 198, 209,
215, 217, 228, 229, 238.
Universe, 134, 136, 142, 143, 145, 151, 155, 184.
University, 125.
United States, 2.
_See also_ Americans.
Unmarried mother, 158.
Unwanted child, the, 221, 222.
Urethral Libido, 92.
Vagina, 17, 70, 73, 74.
Variability, racial, 203.
Vaults, 69.
Veddahs, 197.
_Vega, Garcilasso de la_, 194.
Vegetation, 72, 131, 132.
Vicarious enjoyment, 169, 170, 241.
Vienna school, 40.
Virgin mother, 116.
Virginity, 115, 116.
Vitality of children, 208.
_Wallace, A. R._, 94.
Wangel, Hilda, 107.
War, 1, 2, 125, 205, 206.
War shock, 3.
Washington, 127.
Water, 69, 70.
Weak parents, 233.
Wealth, 169, 170.
Wealthy classes, 58, 181.
Weaning from parents, 220 ff., 230 ff.
_Webster, Jean_, 220.
_Wells, H. G._, 2.
_Westermarck, E._, 197, 201, 202, 204, 206, 212.
_Weule, K._, 85.
_White, R. E._, 91.
_White, W. A._, 6, 195.
Widowhood, 99, 158, 172.
Wife, 137, 158, 163 ff.
_See also_ Husband.
Wilhelm II, 153.
_Wilken, G. A._, 194.
_Winterstein, A. von_, 143, 145.
Womb, 66 ff., 79, 80, 82, 138, 160.
Women:
Dissociation in, 113 ff.
Distrust of in Christianity, 144, 145.
Old, 86.
Shortage of, 205, 206.
Work, 67, 169.
Working classes, 120.
_See also_ Poorer classes.
World parents, 147.
Worship, 137, 141, 145, 151, 152.
_See also_ Religion.
_Wundt, W._, 178, 180, 197, 205.
Ymir, 144.
Zeus, 92, 139, 142, 147, 148.
Zürich school, 40, 46.
* * * * *
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| Transcriber Notes: |
| |
| P. 7. 'aquired' changed to 'acquired'. |
| P. 53. Footnote #36: 'expecially' changed to 'especially'. |
| P. 63. Sidenote: 'indentify' changed to 'identify'. |
| P. 94. 'marrage' changed to 'marriage'. |
| P. 102. 'successfuly' changed to 'successfully'. |
| P. 107. 'persan' changed to 'person'. |
| P. 110. 'as a a', taken out extra 'a'. |
| P. 116. Footnote #138: 'irequently' changed to 'infrequently'. |
| P. 147. 'indentified' changed to 'identified'. |
| P. 155. 'virture' changed to 'virtue'. |
| P. 158. 'addititon' changed to 'addition'. |
| P. 172. 'acqaintance' changed to 'acquaintance'. |
| P. 190. 'individiual' changed to 'individual'. |
| P. 237. 'at it' changed to 'as it'. |
| P. 240. 'certains' changed to 'certain'. |
| P. 250. 'disires' changed to 'desires'. |
| P. 255. 'Reincaration' changed to 'Reincarnation'. |
| P. 256. 'S noi' changed to 'Senoi'. |
| P. 256. 'Slberer' changed to 'Silberer'. |
| Corrected various punctuation. |
| |
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