But these melancholias also show us something else, which may be of importance for our later discussions. They show us the ego divided, fallen into two pieces, one of which rages against the second. This second piece is the one which has been altered by introjection and which contains the lost object. But the piece which behaves so cruelly is not unknown to us either. It comprises the conscience, a critical faculty [_Instanz_][43] within the ego, which even in normal times takes up a critical attitude towards the ego, though never so relentlessly and so unjustifiably. On previous occasions we have been driven to the hypothesis[44] that some such faculty develops in our ego which may cut itself off from the rest of the ego and come into conflict with it. We have called it the 'ego ideal', and by way of functions we have ascribed to it self-observation, the moral conscience, the censorship of dreams, and the chief influence in repression. We have said that it is the heir to the original narcissism in which the childish ego found its self-sufficiency; it gradually gathers up from the influences of the environment the demands which that environment makes upon the ego and which the ego cannot always rise to; so that a man, when he cannot be satisfied with his ego itself, may nevertheless be able to find satisfaction in the ego ideal which has been differentiated out of the ego. In delusions of observation, as we have further shown, the disintegration of this faculty has become patent, and has thus revealed its origin in the influence of superior powers, and above all of parents.[45] But we have not forgotten to add that the amount of distance between this ego ideal and the real ego is very variable from one individual to another, and that with many people this differentiation within the ego does not go further than with children. But before we can employ this material for understanding the libidinal organisation of groups, we must take into account some other examples of the mutual relations between the object and the ego.[46] VIII BEING IN LOVE AND HYPNOSIS Even in its caprices the usage of language remains true to some kind of reality. Thus it gives the name of 'love' to a great many kinds of emotional relationship which we too group together theoretically as love; but then again it feels a doubt whether this love is real, true, actual love, and so hints at a whole scale of possibilities within the range of the phenomena of love. We shall have no difficulty in making the same discovery empirically.