But one is on different ground when it comes to the examination of forgetting in the literal sense--_i.e._, the forgetting of past experiences. (To distinguish this forgetting from the others we designate _sensu strictiori_ the forgetting of proper names and foreign words, as in Chapters I and II, as “slips”; and the forgetting of resolutions as “omissions.”) The principal conditions of the normal process in forgetting are unknown.[82] We are also reminded of the fact that not all is forgotten which we believe to be. Our explanation here deals only with those cases in which the forgetting arouses our astonishment, in so far as it infringes the rule that the unimportant is forgotten, while the important matter is guarded by memory. Analysis of these examples of forgetting which seem to demand a special explanation shows that the motive of forgetting is always an unwillingness to recall something which may evoke painful feelings. We come to the conjecture that this motive universally strives for expression in psychic life, but is inhibited through other and contrary forces from regularly manifesting itself. The extent and significance of this dislike to recall painful impressions seems worthy of the most painstaking psychologic investigation. The question as to what special conditions render possible the universally resistant forgetting in individual cases cannot be solved through this added association. A different factor steps into the foreground in the forgetting of resolutions; the supposed conflict resulting in the repression of the painful memory becomes tangible, and in the analysis of the examples one regularly recognizes a counter-will which opposes but does not put an end to the resolution. As in previously discussed faulty acts, we here also recognize two types of the psychic process: the counter-will either turns directly against the resolution (in intentions of some consequence) or it is substantially foreign to the resolution itself and establishes its connection with it through an outer association (in almost indifferent resolutions). The same conflict governs the phenomena of erroneously carried-out actions. The impulse which manifests itself in the disturbances of the action is frequently a counter-impulse. Still oftener it is altogether a strange impulse which only utilizes the opportunity to express itself through a disturbance in the execution of the action. The cases in which the disturbance is the result of an inner contradiction are the most significant ones, and also deal with the more important activities. The inner conflict in the chance or symptomatic actions then merges into the background. Those motor expressions which are least thought of, or are entirely overlooked by consciousness, serve as the expression of numerous unconscious or restrained feelings. For the most part they represent symbolically wishes and phantoms.