[27] In his _Psychoanalyse der Gesamtpersönlichkeit_, 1927, Franz Alexander has, in connection with Aichhorn’s study of dissocial behaviour in children, discussed the two main types of pathogenic methods of training, that of excessive severity and of spoiling. The ‘unduly lenient and indulgent’ father fosters the development of an over-strict super-ego because, in face of the love which is showered on it, the child has no other way of disposing of its aggressiveness than to turn it inwards. In neglected children who grow up without any love the tension between ego and super-ego is lacking; their aggressions can be directed externally. Apart from any constitutional factor which may be present, therefore, one may say that a strict conscience arises from the co-operation of two factors in the environment: the deprivation of instinctual gratification which evokes the child’s aggressiveness, and the love it receives which turns this aggressiveness inwards, where it is taken over by the super-ego. [28] Goethe, _Wilhelm Meister_. The Song of the Harper. VIII On reaching the end of such a journey as this, the author must beg his readers to pardon him for not having been a more skilful guide, not sparing them bleak stretches of country at times and laborious detours at others. There is no doubt that it could have been done better. I will now try to make some amends. First of all, I suspect the reader feels that the discussion about the sense of guilt oversteps its proper boundaries in this essay and takes up too much space, so that the rest of the subject-matter, which is not always closely connected with it, gets pushed on one side. This may have spoilt the composition of the work; but it faithfully corresponds to my intention to represent the sense of guilt as the most important problem in the evolution of culture, and to convey that the price of progress in civilization is paid in forfeiting happiness through the heightening of the sense of guilt.[29] What sounds puzzling in this statement, which is the final conclusion of our whole investigation, is probably due to the quite peculiar relation—as yet completely unexplained—the sense of guilt has to our consciousness. In the common cases of remorse which we think normal it becomes clearly perceptible to consciousness; indeed, we often speak of ‘consciousness of guilt’ instead of sense of guilt. In our study of the neuroses, in which we have found invaluable clues towards an understanding of normal people, we find some very contradictory states of affairs in this respect. In one of these maladies, the obsessional neurosis, the sense of guilt makes itself loudly heard in consciousness; it dominates the clinical picture as well as the patient’s life and lets hardly anything else appear alongside of it. But in most of the other types and forms of neurosis it remains completely unconscious, without its effect being any less great, however. Our patients do not believe us