the directly sexual tendencies preserve a little of his individual
activity. If they become too strong they disintegrate every group
formation. The Catholic Church had the best of motives for recommending
its followers to remain unmarried and for imposing celibacy upon its
priests; but falling in love has often driven even priests to leave the
church. In the same way love for women breaks through the group ties of
race, of national separation, and of the social class system, and it
thus produces important effects as a factor in civilization. It seems
certain that homosexual love is far more compatible with group ties,
even when it takes the shape of uninhibited sexual tendencies--a
remarkable fact, the explanation of which might carry us far.
The psycho-analytic investigation of the psycho-neuroses has taught us
that their symptoms are to be traced back to directly sexual tendencies
which are repressed but still remain active. We can complete this
formula by adding to it: or, to tendencies inhibited in their aims,
whose inhibition has not been entirely successful or has made room for
a return to the repressed sexual aim. It is in accordance with this that
a neurosis should make its victim asocial and should remove him from the
usual group formations. It may be said that a neurosis has the same
disintegrating effect upon a group as being in love. On the other hand
it appears that where a powerful impetus has been given to group
formation, neuroses may diminish and at all events temporarily
disappear. Justifiable attempts have also been made to turn this
antagonism between neuroses and group formation to therapeutic account.
Even those who do not regret the disappearance of religious illusions
from the civilized world of to-day will admit that so long as they were
in force they offered those who were bound by them the most powerful
protection against the danger of neurosis. Nor is it hard to discern in
all the ties with mystico-religious or philosophico-religious sects and
communities the manifestation of distorted cures of all kinds of
neuroses. All of this is bound up with the contrast between directly
sexual tendencies and those which are inhibited in their aims.
If he is left to himself, a neurotic is obliged to replace by his own
symptom formations the great group formations from which he is excluded.
He creates his own world of imagination for himself, his religion, his
own system of delusions, and thus recapitulates the institutions of
humanity in a distorted way which is clear evidence of the dominating
part played by the directly sexual tendencies.[74]
E. In conclusion, we will add a comparative estimate, from the
standpoint of the libido theory, of the states with which we have been
concerned, of being in love, of hypnosis, of group formation, and of the
neurosis.
_Being in love_ is based upon the simultaneous presence of directly
sexual tendencies and of sexual tendencies that are inhibited in their
aims, so that the object draws a part of the narcissistic ego-libido to
itself. It is a condition in which there is only room for the ego and
the object.
_Hypnosis_ resembles being in love in being limited to these two
persons, but it is based entirely upon sexual tendencies that are
inhibited in their aims and substitutes the object for the ego ideal.
_The group_ multiplies this process; it agrees with hypnosis in the
nature of the instincts which hold it together, and in the replacement
of the ego ideal by the object; but to this it adds identification with
other individuals, which was perhaps originally made possible by their
having the same relation to the object.
Both states, hypnosis and group formation, are an inherited deposit from
the phylogenesis of the human libido--hypnosis in the form of a
predisposition, and the group, besides this, as a direct survival. The
replacement of the directly sexual tendencies by those that are
inhibited in their aims promotes in both states a separation between the
ego and the ego ideal, a separation with which a beginning has already
been made in the state of being in love.
_The neurosis_ stands outside this series. It also is based upon a
peculiarity in the development of the human libido--the twice repeated
start made by the directly sexual function, with an intervening period
of latency.[75] To this extent it resembles hypnosis and group formation
in having the character of a regression, which is absent from being in
love. It makes its appearance wherever the advance from directly sexual
instincts to those that are inhibited in their aims has not been
completely successful; and it represents a _conflict_ between those
instincts which have been received into the ego after having passed
through this development and those portions of the same instincts which,
like other instinctive desires that have been completely repressed,
strive, from the repressed unconscious, to attain direct satisfaction.
The neurosis is extraordinarily rich in content, for it embraces all
possible relations between the ego and the object--both those in which
the object is retained and others in which it is abandoned or erected
inside the ego itself--and also the conflicting relations between the
ego and its ego ideal.
INDEX
_Abraham_, 62, 108.
Affectivity. _See under_ Emotion.
Altruism, 57.
Ambivalence, 18, 55, 61.
Anaclitic type, 60.
Archaic inheritance, 10, 99.
Army 42-6, 89, 94, 110, 122.
Autistic mental acts, 2.
_Bernheim_, 35, 100
_Bleuler_, 2.
Brothers, 43, 114.
in Christ, 43.
Community of, 90, 112, 122.
_Brugeilles_, 34.
_Caesar_, 44.
Cathexis, 18, 20, 28, 117.
Object-, 48, 58, 60-1, 71-2, 76.
Catholic Church, 42-3, 111, 123.
Celibacy of priests, 123.
Censorship of dreams, 16, 69.
Chieftains, Mana in, 96.
Children, 14, 16, 18-19, 30, 67 82, 91.
Dread in, 83, 85-6.
Parents and, 54, 86, 116.
Sexual object of, 72, 116.
Unconscious of, 18.
_Christ_, 42-5, 50, 111.
Equal love of, 50.
Identification with, 111.
Church, 42-3, 89, 94, 110-11, 122-3.
Commander-in-Chief, 42-5.
Conflict, 18, 107, 126.
Conscience, 10, 28, 68-9, 75, 79
Social, 88.
Contagion, Emotional, 10-13, 27, 34-5, 46-7.
Crowd, 1, 3, 26, 92.
Danger, Effect on groups, 46-9.
_Darwin_, 90.
Delusions:
of inferiority, 107.
of observation, 69.
Devotion to abstract idea, 17, 75.
Doubt:
absence in groups, 15-16
interpretation in dreams, 15-16.
Dread:
Children's, 83, 85-6.
in a group, 46-8, 50.
in an individual, 47-8.
Neurotic, 48.
of society, 10.
Panic, 45-9.
Dream, 20, 69, 104.
Interpretation of doubt and uncertainty in, 15-16.
symbolism, 114.
Duty, Sense of, 84, 88, 95.
Ego, 10, 18-19, 62-70, 74, 84, 93, 100-9, 120, 125-7.
Relations between ego ideal and, 68-70, 103, 105-10.
Relations between object and, 62-70, 74-6, 108-10.
Ego ideal, 68-70, 74-7, 80, 100-3, 105-10, 113, 126-7.
Abrogation of the, 105.
Hypnotist in the place of, 77.
Object as substitute for, 74-6, 80, 103, 110.
Relations between ego and, 68-70, 103, 105-10.
Testing reality of things, 77.
The first, 113.
Egoism, 57.
Emotion:
Ambivalent, 18, 55.
Charge of, 28.
Contagion of. _See_ Contagion.
Intensification of, in groups, 16, 23, 27-30, 33, 46, 81.
Primitive induction of, 27, 34, 46-7.
Tender, 72-3, 78, 116-17.
Emotional tie, 40, 43, 45, 52-3, 59-60, 64-5, 81, 88, 91, 94, 100, 117-20.
Cessation of, 46-9.
Empathy, relation to identification, 66, 70.
Enthusiasm, in groups, 25.
Envy, 87-8.
Equality, demand for, 88, 89.
Eros, 38-40.
Esprit de corps, origin of, 87.
Ethical:
conduct of a group, 18.
level of Christianity, 111.
standards of individual, 24-5.
Fairy tales, the hero in, 114.
Family, 70, 95, 100, 113, 120.
a group formation, 95.
and Christian community, 43.
and social instinct, 3.
Primal, 122.
Fascination, 11, 13, 21, 75.
Father, 43, 92, 98-9.
Equal love of, 95.
God, 115.
Identification with, 60-2.
Object tie with, 62.
Primal, 92, 94-5, 99-100, 112-13, 115, 120.
Deification of, 93, 115.
Killing the, 94, 112-13, 122.
Surrogate, 43, 114.
_Federn, P._, 50.
_Felszeghy, Bela v._, 48.
_Ferenczi_, 76, 98.
Festivals, 105.
Folk-lore, 25.
Folk-song, 25.
French Revolution, 26.
Function:
for testing reality, 20, 77.
(Instanz), 15.
Gemeingeist, origin of, 87.
Genital organisation, 19.
God, 85, 96.
Father, 115.
Gregariousness, 83-4, 92.
Group:
Artificial, 41-2, 52, 82, 89, 94, 110, 122.
Different kinds of, 26, 41.
Disintegration of, 49-51.
Dread in, 47.
Equality in, 89.
feeling, 86-7, 121.
Heightened affectivity in. _See under_ Emotion.
ideal, 100, 102.
Intellectual capacity of, 14, 18, 23, 25, 29, 31, 33, 81.
Intensification of emotion in. _See under_ Emotion.
Leaders of. _See under_ Leader.
Libidinal structure of, 37, 40, 44-5, 47, 51, 53-4, 70, 79-80, 102-3.
marriages, 120.
Mental change of the individual in, 6-14, 33-4, 45, 56, 81, 102.
mind, 3, 5-27, 40, 49, 82.
Organisation in, 26, 30-1, 33, 41-2, 80, 82, 90.
Primitive, 31, 33, 41, 80.
psychological character of, 6-32.
psychology, 1-4, 6, 25-6, 33-4, 37, 45, 53, 59, 92-4, 101, 112, 114.
Revolutionary, 26.
Sexual instincts and, 120.
spirit, 37.
Stable, 26, 41, 84, 101.
Suggestibility of, 11, 13, 35, 84-5.
Transient, 25, 41, 84, 101.
Guilt, Sense of, 20, 63, 65, 84, 106.
Gynaecocracy, 113.
Hatred, 53, 56.
_Hebbel_, 49.
Herd, 83-5, 89.
instinct, 3, 83-6, 105, 121.
Hero, 17, 113-15.
Homosexuality, 57, 66-7, 94, 123.
Horde Primal, 89-95, 99, 113-14, 120.
Father of the. _See under_ Father.
Hypnosis, 10-13, 20-1, 77-9, 81, 95-100, 125-6.
a group of two, 78, 100.
and sleep, 79, 98.
of terror, 79.
Hypnotist, 13, 77, 95-9.
Hysteria, Identification in, 63-5.
Idealisation, 74.
Identification, 59-70, 75-6, 84, 86-9, 94, 101-3, 111, 125.
Ambivalent, 61.
in hysterical symptom, 63-5.
Regression of object-choice to, 64.
with a lost or rejected object, 67-8, 108-9.
with Christ, 111.
with the father, 60-2.
with the hero, 115.
with the leader, 110-11.
Imitation, 34-5, 65, 70.
Individual:
a member of many groups, 101.
Dread in, 47-8.
Mental change in a group, 6-14, 33-4, 45, 56, 81, 102.
Psychology, 1-2, 92-3, 112, 114.
Induction of Emotion, 27, 34, 46-7.
Infection, mental, 64-65.
Inferiority, Delusions of, 57, 106-7.
Inheritance, archaic, 10, 99.
Inhibition:
Collective, of intellectual functioning, 23, 33.
Removal of, 17, 28, 33.
Instinct:
Herd, 3, 83-6, 105, 121.
inhibited in aim, 72-3, 78, 115-26.
Life and death, 56.
Love, 37, 39, 58.
Nutrition, 85.
Primary, 84-5.
Self-preservative, 34, 85.
Sexual, 19, 39, 56, 71-8, 85-5, 94, 115-26.
Social, 3.
unhibited in aim, 73, 77-8, 94, 115-26.
Unconscious, 10.
Intellectual ability, lowering of,
in groups, 14, 18, 23, 25, 29, 31, 33, 81.
Introjection, of object into ego, 65, 67-8, 76.
Jealousy, 121.
Kings, Mana in, 96.
_Kraškovič, B. Jnr._, 23.
_Kroeger_, 90.
Language, 25, 38, 71.
Latency, period of, 72, 117, 120, 126.
Leader, 20-2, 41, 44-5, 78, 82, 85, 89, 92, 99, 110.
Abstractions as substitutes for, 53.
Equal love of, 93, 95.
Identification with, 110-11.
Killing the, 90.
Loss of, 49.
Negative, 53.
Prestige of, 21-2.
the group ideal, 100, 102, 110.
Tie with, 49, 52, 66.
_Le Bon_, 5-25, 29, 34, 82, 84, 100-1.
Libidinal:
structure of the group, 37, 40, 44-5, 47, 53, 70, 79-80, 102-3.
The word, 44.
ties, 44, 56-8, 65, 93, 100.
in the group, 45, 51, 54.
Libido, 33-40, 44, 57, 79, 83, 102, 111, 116, 119, 123, 126.
Narcissistic, 58, 74, 93, 104, 125.
Oral phase of, 61.
theory, 57, 83, 125.
Unification of, 19.
Withdrawal of, 108.
Love, 37-40, 42, 73, 87, 108, 122.
a factor of civilisation, 57, 93.
and character formation, 94, 118-20.
and hatred, 56.
Being in, 58, 71-9, 120-1, 124-6.
Child's, 116-17.
Christ's, 43.
Equal, 42, 50, 89, 93.
Pauline, 118.
Self-. _See under_ Narcissism.
Sensual, 71-3, 78, 117.
Sexual, 37-8, 57, 120-2.
Sublimated homosexual, 57.
The word, 37-9, 71.
Unhappy, 75.
Unsensual, 73.
_McDougall_, 1, 26-31, 34-6, 46-7, 49, 84.
Magical power of words, 19.
Magnetic influence, 11.
Magnetism, animal, 96.
Mana, 96.
Mania, 106-9.
_Marcuszewicz_, 68.
Marriage, 54, 120.
Melancholia, 68, 106-9.
Metapsychology, 63, 118.
_Moede, Walter_, 24.
_Molière_, 119.
Morality, Totemism the origin of, 90.
Mother deities, 113, 115.
Multicellularity, 7, 32, 83.
Myth, 113-15.
_Nachmansohn_, 39.
Names, Taboo upon, 19.
_Napoleon_, 44.
Narcissism, 2, 38, 54-8, 69, 74-5, 93, 94, 104.
_Nestroy_, 49.
Neurosis, 18, 20, 37, 44, 58, 63, 103-4, 123-26.
_Nietzsche_, 93.
Nutrition, Instinct of, 84.
Object, 57-8, 62, 68, 74, 87, 93, 104, 125, 127.
cathexis, 48, 58, 60-1, 71-2, 76.
Change of, 18, 119, 121.
Child's, 72.
-choice, 54, 62, 64, 74, 111, 119, 121.
Eating the, 61-62.
Hyper-cathexis of, 76.
Identification with ego, 108.
Less or Renunciation of, 68, 108.
-love, 56, 63, 74, 111.
Relations with the ego, 65, 67-8, 70, 76.
Sexual, 67, 72-3, 116.
Substituted for ego ideal, 74, 80, 103, 125.
Observation, delusions of, 69.
Oedipus complex, 60-61, 63, 66, 117.
Inverted, 62.
Oral phase of organisation of the libido, 61.
Organisation in groups, 26, 30-1, 33, 41-2, 80, 82, 90.
Orgy, 121.
Panic, 45-9.
Pan-sexualism, 39.
_Paul, Saint_, 39, 118.
_Pfister_, 39, 119.
_Plato_, 38.
Poet, the first epic, 113-114.
Power, 9, 15, 28.
of leaders, 21.
of words, 19.
Prestige, 21-2, 34.
Primitive peoples, 14, 18-19, 24, 92, 96, 105.
Psycho-Analysis, 4, 7, 14, 18, 36, 38-9, 59-60, 84, 97.
Psychology:
Group, 1-4, 6, 25-6, 33-4, 37, 45, 53, 59, 92, 94, 101.
Group and individual, 1-2, 92-93, 112, 114.
Psychoses, 66, 103.
Puberty, 67, 72-73.
Races, repugnance between related, 55.
_Rank, Otto_, 112, 114.
Rapport, 97.
Reality:
Function for testing, 20, 77.
Contrast between Objective and Psychological, 20.
Regression, 82, 91, 117, 121, 126.
Religion, 51, 90.
Wars of, 51.
Repressed:
Sexual tendencies, 74, 117, 123-4.
The, 10, 104, 117-18, 126.
Repression, 9, 54, 64-5, 69, 72, 84, 95, 105, 117, 120.
Resistance, 84, 104.
Responsibility, Sense of, 9-10, 29-30.
_Richter, Konrad_, 36.
_Sachs, Hanns_, 16, 115.
_Schopenhauer_, 54.
Self-:
consciousness, 30-1.
depreciation, 107.
love. _See under_ Narcissism.
observation, 69.
preservation, 15, 34, 84-5.
sacrifice, 11, 38, 75.
Sex, 39.
Sexual:
act, 92, 121.
aims, 58, 72.
Diversion of instinct from, 58.
Infantile, 72.
Obstacles to, 120.
life, 19, 72.
over-estimation, 53-5.
Tendencies, Inhibited and uninhibited. 72-3, 77-8, 94, 115-16, 125-26.
union, 37-8.
_Shaw, Bernard_, 121.
_Sidis, Boris_, 84
_Sighele_, 24-5.
_Simmel, E._, 44.
Sleep, 98, 104.
and hypnosis, 98.
_Smith, Robertson_, 70.
Social:
duties, 88, 95.
relations, 2-3, 57.
Socialistic tie, 51.
Society, 24, 26, 28, 90.
Dread of, 10.
Sociology. _See under_ Group Psychology.
Speech, 84.
Sublimated:
devotion, 17, 75.
homosexual love, 57.
Sublimation, 118.
Suggestibility, 11, 13, 35, 84-5.
Suggestion, 12-13, 17, 29, 34-7, 40, 82, 95, 99, 102.
Counter-, 35.
Definition for, 100.
Mutual, 12, 27, 34, 82.
Superman, 93.
Taboo, 19, 96, 112.
_Tarde_, 34.
Totemism, 90, 112-13.
Totemistic:
clan, 95.
community of brothers, 112.
exogamy, 122.
Tradition, 17, 21.
of the group, 31.
of the individual, 32.
Transference, 97-8.
_Trotter_, 32, 83-5, 89, 105.
Uncanniness, 95, 99.
Uncertainty, absence in groups, 15-16.
interpretation in dreams, 15-16.
Unconscious, 8, 10, 12, 14-16, 18, 23-4, 64, 67, 72, 97, 100, 104.
Groups led by, 14.
instincts, 10.
_Le Bon's_, 10, 14, 24.
of children, 18, 117.
of neurotics, 18.
Racial, 9.
_Wallenstein_, 44.
War neuroses, 44.
War, The, 44.
_Wilson, President_, 44.
Wishes, Affective cathexis of, 20.
Words, magical power of, 19.
THE INTERNATIONAL PSYCHO-ANALYTICAL LIBRARY. Edited by ERNEST JONES
No. 1. ADDRESSES ON PSYCHO-ANALYSIS. BY J.J. Putnam, M.D. Emeritus
Professor of Neurology, Harvard University. With a Preface by Sigm.
Freud, M.D., LL.D.
No. 2. PSYCHO-ANALYSIS AND THE WAR NEUROSES. By Drs. S. Ferenczi
(Budapest), Karl Abraham (Berlin), Ernst Simmel (Berlin) and Ernest
Jones (London). Introduction by Prof. Sigm. Freud (Vienna).
No. 3. THE PSYCHO-ANALYTIC STUDY OF THE FAMILY. By J. C. Flügel,
B.A.
No. 4. BEYOND THE PLEASURE PRINCIPLE. By Sigm. Freud M.D., LL.D.
Authorized Translation from the second German Edition by C. J. M.
Hubback.
No. 5. ESSAYS IN APPLIED PSYCHO-ANALYSIS. By Ernest Jones M.D.
President of the International Psycho-Analytical Association.
No. 6. GROUP PSYCHOLOGY AND THE ANALYSIS OF THE EGO. By Sigm. Freud
M.D., LL.D. Authorized Translation by James Strachey.
THE INTERNATIONAL JOURNAL OF PSYCHO-ANALYSIS Directed by Sigm. Freud
Official Organ of the INTERNATIONAL PSYCHO-ANALYTICAL ASSOCIATION
Edited by Ernest Jones President of the Association
With the Assistance of DOUGLAS BRYAN, J. C. FLÜGEL (London) A. A. BRILL,
H. W. FRINK, C. P. OBERNDORF (New York)
Issued Quarterly Subscription 30s. per Volume of Four Parts (c. 500 pp.)
the parts not being sold separately.
THE INTERNATIONAL PSYCHO-ANALYTICAL PRESS
Printed by K. Liebel in Vienna, II. Große Mohrengasse 23
FOOTNOTES:
[1] ['Group' is used throughout this translation as equivalent to the
rather more comprehensive German '_Masse_'. The author uses this latter
word to render both McDougall's 'group', and also Le Bon's '_foule_',
which would more naturally be translated 'crowd' in English. For the
sake of uniformity, however, 'group' has been preferred in this case as
well, and has been substituted for 'crowd' even in the extracts from the
English translation of Le Bon.--_Translator._.]
[2] _The Crowd: a Study of the Popular Mind._ Fisher Unwin 12th.
Impression, 1920.
[3] [See footnote page 1.]
[4] [References are to the English translation.--_Translator._]
[5] [The German translation of Le Bon, quoted by the author, reads
'_bewusster_'; the English translation has 'unconscious'; and the
original French text '_inconscients_'.--_Translator._]
[6] [The English translation reads 'which we ourselves ignore'--a
misunderstanding of the French word '_ignorées_'.--_Translator._]
[7] There is some difference between Le Bon's view and ours owing to his
concept of the unconscious not quite coinciding with the one adopted by
psycho-analysis. Le Bon's unconscious more especially contains the most
deeply buried features of the racial mind, which as a matter of fact
lies outside the scope of psycho-analysis. We do not fail to recognize,
indeed, that the ego's nucleus, which comprises the 'archaic
inheritance' of the human mind, is unconscious; but in addition to this
we distinguish the 'unconscious repressed', which arose from a portion
of that inheritance. This concept of the repressed is not to be found in
Le Bon.
[8] Compare Schiller's couplet:
Jeder, sieht man ihn einzeln, ist leidlich klug und verständig;
Sind sie in corpore, gleich wird euch ein Dummkopf daraus.
[Everyone, seen by himself, is passably shrewd and discerning;
When they're _in corpore_, then straightway you'll find he's an ass.]
[9] 'Unconscious' is used here correctly by Le Bon in the descriptive
sense, where it does not only mean the 'repressed'.
[10] Compare _Totem und Tabu_, III., 'Animismus, Magie, und Allmacht der
Gedanken.' [_Totem and Taboo._ New York, Moffat, 1918. London, Kegan
Paul, 1919.]
[11] [See footnote p. 69.]
[12] In the interpretation of dreams, to which, indeed, we owe our best
knowledge of unconscious mental life, we follow a technical rule of
disregarding doubt and uncertainty in the narrative of the dream, and of
treating every element of the manifest dream as being quite certain. We
attribute doubt and uncertainty to the influence of the censorship to
which the dream-work is subjected, and we assume that the primary
dream-thoughts are not acquainted with doubt and uncertainty as critical
processes. They may naturally be present, like everything else, as part
of the content of the day's residue which leads to the dream. (See _Die
Traumdeutung_, 6. Auflage, 1921, S. 386. [_The Interpretation of
Dreams._ Allen and Unwin, 3rd. Edition, 1913, p. 409.])
[13] The same extreme and unmeasured intensification of every emotion is
also a feature of the affective life of children, and it is present as
well in dream life. Thanks to the isolation of the single emotions in
the unconscious, a slight annoyance during the day will express itself
in a dream as a wish for the offending person's death, or a breath of
temptation may give the impetus to the portrayal in the dream of a
criminal action. Hanns Sachs has made an appropriate remark on this
point: 'If we try to discover in consciousness all that the dream has
made known to us of its bearing upon the present (upon reality), we need
not be surprised that what we saw as a monster under the microscope of
analysis now reappears as an infusorium.' (_Die Traumdeutung_, S. 457.
[Translation p. 493.])
[14] In young children, for instance, ambivalent emotional attitudes
towards those who are nearest to them exist side by side for a long
time, without either of them interfering with the expression of the
other and contrary one. If eventually a conflict breaks out between the
two, it often settled by the child making a change of object and
displacing one of the ambivalent emotions on to a substitute. The
history of the development of a neurosis in an adult will also show that
a suppressed emotion may frequently persist for a long time in
unconscious or even in conscious phantasies, the content of which
naturally runs directly counter to some predominant tendency, and yet
that this antagonism does not result in any proceedings on the part of
the ego against what it has repudiated. The phantasy is tolerated for
quite a long time, until suddenly one day, usually as a result of an
increase in the affective cathexis [see footnote page 48] of the
phantasy, a conflict breaks out between it and the ego with all the
usual consequences. In the process of a child's development into a
mature adult there is a more and more extensive integration of its
personality, a co-ordination of the separate instinctive feelings and
desires which have grown up in him independently of one another. The
analogous process in the domain of sexual life has long been known to us
as the co-ordination of all the sexual instincts into a definitive
genital organisation. (_Drei Abhandlungen zur Sexualtheorie_, 1905.
[_Three Contributions to the Sexual Theory._ Nervous and Mental Disease
Monograph Series, No. 7, 1910.]) Moreover, that the unification of the
ego is liable to the same interferences as that of the libido is shown
by numerous familiar instances, such as that of men of science who have
preserved their faith in the Bible, and the like.
[15] See Totem and Tabu.
[16] [See footnote p. 48.]
[17] B. Kraškovič, jun.: _Die Psychologie der Kollektivitäten_.
Translated [into German] from the Croatian by Siegmund von Posavec.
Vukovar, 1915. See the body of the work as well as the bibliography.
[18] See Walter Moede: 'Die Massen-und Sozialpsychologie im kritischen
Überblick.' Meumann and Scheibner's _Zeitschrift für pädagogische
Psychologie und experimentelle Pädagogik_. 1915, XVI.
[19] Cambridge University Press, 1920.
[20] _Instincts of the Herd in Peace and War._ Fisher Unwin, 1916.
[21] Brugeilles: 'L'essence du phénomèna social: la suggestion.' _Revue
philosophique_, 1913, XXV.
[22] Konrad Richter: 'Der deutsche S. Christoph.' Berlin, 1896, _Acta
Germanica_, V, I.
[23] [Literally:"Christopher bore Christ; Christ bore the whole world;
Say, where did Christopher then put his foot?']
[24] Thus, McDougall: 'A Note on Suggestion.' _Journal of Neurology and
Psychopathology_, 1920, Vol. I, No. I.
[25] Nachmansohn: 'Freuds Libidotheorie verglichen mit der Eroslehre
Platos'. _Internationale Zeitschrift für Psychoanalyse_, 1915, Bd. III;
Pfister: 'Plato als Vorläufer der Psychoanalyse', ibid., 1921, Bd. VII.
['Plato: a Fore-Runner of Psycho-Analysis'. _International Journal of
Psycho-Analysis_, 1922, Vol. III.]
[26] 'Though I speak with the tongues of men and of angels, and have not
love, I am become as sounding brass, or a tinkling cymbal.'
[27] [An idiom meaning 'for their sake'. Literally: 'for love of
them'.--_Translator._]