To see behind the shibboleths and dogmas of crowd-thinking the "cussedness"--that is, the primitive side--of human nature at work is a great moral gain. At least the "cussedness" cannot deceive us any more. We have won our greatest victory over it when we drag it out into the light. We can at least wrestle with it consciously, and maybe, by directing it to desirable ends, it will cease to be so "cussed," and become a useful servant. No such good can come to us so long as this side of our nature is allowed its way only on condition that it paint its face and we encourage it to talk piously of things which it really does not mean. Disillusionment may be painful both to the neurotic and to the crowd-man, but the gain is worth the shock to our pride. The ego, when better understood, becomes at once more highly personalized because more conscious of itself, and more truly social because better adjusted to the demands of others. It is this socialized and conscious selfhood which is both the aim and the hope of true democracy. Such analysis may possibly give us the gift to see ourselves as others do not see us, as we have not wished them to see us, and finally enable us to see ourselves and others and to be seen by them as we really are. We shall be free when we cease pampering ourselves, stop lying to ourselves and to one another, and give up the crowd-mummery in which we indulge because it happens to flatter our hidden weaknesses! In the end we shall only begin to solve the social problem when we can cease together taking refuge from reality in systems made up of general ideas that we should be using as tools in meeting the tasks from which as crowd-men and neurotics people run away; when we discontinue making use of commonly accepted principles and ideals as defense formations for shameful things in which we can indulge ourselves with a clear conscience only by all doing them together. There must be an increase in the number of unambitious men, men who can rise above vulgar dilemmas and are deaf to crowd propaganda, men capable of philosophical tolerance, critical doubt and inquiry, genuine companionship, and voluntary co-operation in the achievement of common ends, free spirits who can smile in the face of the mob, who know the mob and are not to be taken in by it.