A child gives way to what, grossly speaking, we call anger. Its felt or appreciated quality depends in the first place upon the condition of his organism at the time, and this is never twice alike. In the second place, the act is at once modified by the environment upon which it impinges so that different consequences are immediately reflected back to the doer. In one case, anger is directed say at older and stronger playmates who immediately avenge themselves upon the offender, perhaps cruelly. In another case, it takes effect upon weaker and impotent children, and the reflected appreciated consequence is one of achievement, victory, power and a knowledge of the means of having one's own way. The notion that anger still remains a single force is a lazy mythology. Even in the cases of hunger and sex, where the channels of action are fairly demarcated by antecedent conditions (or "nature"), the actual content and feel of hunger and sex, are indefinitely varied according to their social contexts. Only when a man is starving, is hunger an unqualified natural impulse; as it approaches this limit, it tends to lose, moreover, its psychological distinctiveness and to become a raven of the entire organism. The treatment of sex by psycho-analysts is most instructive, for it flagrantly exhibits both the consequences of artificial simplification and the transformation of social results into psychic causes. Writers, usually male, hold forth on the psychology of woman, as if they were dealing with a Platonic universal entity, although they habitually treat men as individuals, varying with structure and environment. They treat phenomena which are peculiarly symptoms of the civilization of the West at the present time as if they were the necessary effects of fixed native impulses of human nature. Romantic love as it exists today, with all the varying perturbations it occasions, is as definitely a sign of specific historic conditions as are big battle ships with turbines, internal-combustion engines, and electrically driven machines. It would be as sensible to treat the latter as effects of a single psychic cause as to attribute the phenomena of disturbance and conflict which accompany present sexual relations as manifestations of an original single psychic force or _Libido_. Upon this point at least a Marxian simplification is nearer the truth than that of Jung.