But obviously, little Robert is already obsessed with a curious interest in tobacco. His first word shows that he has already begun to think of this weed in connection with himself. Should a crowd of persons struggling with Robert's temptation succeed in dominating society, tobacco would become taboo and thus would acquire a moral significance which it does not have at present. So with all our crowd-ethics. The forbidden thing protrudes itself upon consciousness as a negation. The negation reveals what it is that is occupying the inner psyche, and is its compensation. There are certain psychoneuroses in which this negative form of compensation is very marked. Now it is a noteworthy fact that with the crowd the ethical interest always takes this negative form. The healthy moral will is characterized by a constant restating of the problem of living in terms of richer and higher and more significant dilemmas as new possibilities of personal worth are revealed by experience. New and more daring valuations are constantly made. The whole psychic functioning is enriched. Goodness means an increase of satisfactions through a more adequate adjustment to the real--richer experience, more subtle power of appreciation and command, a self-mastery, sureness, and general personal excellence--which on occasions great and small mark the good will as a reality which counts in the sum total of things. Something is achieved because it is really desired; existence is in so far humanized, a self has been realized. As Professor Dewey says: If our study has shown anything it is that the moral _is_ a life, not something ready-made and complete once for all. It is instinct with movement and struggle, and it is precisely the new and serious situations which call out new vigor and lift it to higher levels. It is not so with the crowd-ethic. It is interesting to note that from the "Decalogue" to Kant's "Categorical Imperative," crowd-morals always and everywhere take the form of prohibitions, taboos, and ready-made standards, chiefly negative. Freud has made an analytical study of the Taboo as found in primitive society and has shown that it has a compensatory value similar to that of the taboos and compulsions of certain neurotics.