The first question (as to the origin of the thoughts and emotions which find expression in faulty actions) we can answer by saying that in a series of cases the origin of the disturbing thoughts can be readily traced to repressed emotions of the psychic life. Even in healthy persons egotistic, jealous and hostile feelings and impulses, burdened by the pressure of moral education, often utilize the path of faulty actions to express in some way their undeniably existing force which is not recognized by the higher psychic instances. Allowing these faulty and chance actions to continue corresponds in great part to a comfortable toleration of the unmoral. The manifold sexual currents play no insignificant part in these repressed feelings. That they appear so seldom in the thoughts revealed by the analyses of my examples is simply a matter of coincidence. As I have undertaken the analyses of numerous examples from my own psychic life, the selection was partial from the first, and aimed at the exclusion of sexual matters. At other times it seemed that the disturbing thoughts originated from the most harmless objection and consideration. We have now reached the answer to the second question--that is, what psychologic conditions are responsible for the fact that a thought must seek expression, not in its complete form but, as it were, in parasitic form, as a modification and disturbance of another. From the most striking examples of faulty actions it is quite obvious that this determinant should be sought in a relation to conscious capacity, or in the more or less firmly pronounced character of the “repressed” material. But an examination of this series of examples shows that this character consists of many indistinct elements. The tendency to overlook something because it is wearisome, or because the concerned thought does not really belong to the intended matter--these feelings seem to play the same rôle as motives for the suppression of a thought (which later depends for expression on the disturbance of another), as the moral condemnation of a rebellious emotional feeling, or as the origin of absolutely unconscious trains of thought. An insight into the general nature of the condition of faulty and chance actions cannot be gained in this way. However, this investigation gives us one single significant fact; the more harmless the motivation of the faulty act the less obnoxious, and hence the less incapable of consciousness, the thought to which it gives expression is; the easier also becomes the solution of the phenomenon after we have turned our attention toward it. The simplest cases of speech blunders are immediately noticed and spontaneously corrected. Where one deals with motivation through actually repressed feelings the solution requires a painstaking analysis, which may sometimes strike against difficulties or turn out unsuccessful.