‘Zur Einführung des Narzissmus’, _Jahrbuch der Psychoanalyse_, Bd. VI, 1914, and Sammlung kleiner Schriften zur Neurosenlehre, IV. Folge, 1918. Footnote 30: Drei Abhandlungen zur Sexualtheorie, from the First Edition, 1905, onwards. Footnote 31: See Sexualtheorie, 4. Aufl., 1920, and ‘Triebe und Triebschicksale’ in Sammlung kleiner Schriften, IV. Folge. Footnote 32: A considerable part of this speculation has been anticipated in a work which is full of valuable matter and ideas but is unfortunately not entirely clear to me: (Sabina Spielrein: ‘Die Destruktion als Ursache des Werdens’, _Jahrbuch für Psychoanalyse_, IV, 1912). She designates the sadistic component as ‘destructive’. In still another way A. Stärcke (Inleiding by de vertaling von S. Freud, De sexuele beschavingsmoral etc., 1914) has attempted to identify the libido concept itself with the biological concept of an impulsion towards death which is to be assumed on theoretical grounds (Cp. also Rank: ‘Der Künstler’). All these attempts, as the one in the text, indicate how much the need is felt for a clarification in the theory of instinct which we do not yet possess. Footnote 33: loc. cit. Footnote 34: Although Weismann (Das Keimplasma, 1892) denies even this advantage: ‘Fertilisation in no way signifies a rejuvenation or renewing of life,—it is in no way necessary for the prolongation of life; it is nothing but a device for making possible the blending of two different inheritance tendencies.’ Still, he considers an increase of variability in living organisms to be the result of such blending. Footnote 35: I am indebted to Prof. Heinrich Gomperz of Vienna for the following indications as to the origin of the Platonic myth, which I repeat partly in his own words: I should like to call attention to the fact that essentially the same theory is also to be found in the Upanishads. The Brihad-Aranyaka Upanishad 1, 4, 3 (Deussen, 60 Upanishads des Veda, S. 393), where the creation of the world from the Âtman (the self or ego) is described, has the following passage ‘Nor did he (the Âtman, the self or ego) experience any joy, and for that reason no one has joy when he is alone. So he longed for a partner. He was as big as a woman and a man together when they embrace. He divided himself into two parts, which made a husband and a wife. This body is therefore one half of the self, according to Yajnavalkya. And for the same reason this empty space here becomes filled by the woman.’