will rather seek for means and methods by which to restrict, if possible, the factor of personal and artificial arbitrariness wherever it still plays too large a part. Besides one must remember that all agitation in defending is out of place. Adler does not take these arguments seriously. They are only for use against his opponents, but they respect his own theories. They have not prevented Adler’s own adherents from celebrating him as the Messiah, for whose appearance waiting humanity had been prepared by so many forerunners. The Messiah is surely no longer anything relative. Jung’s argument _ad captandam benevolentiam_ rests on the all-too-optimistic assumption that the progress of humanity, of civilization, and of knowledge has always continued in an unbroken line, as if there had never been any epigones, reactions, and restorations after every revolution, as if there had never been races who, because of a retrogression, had to renounce the gain of former generations. The approach to the standpoint of the masses, the giving up of an innovation that has proved unpopular, all these make it altogether unlikely that Jung’s correction of psychoanalysis could lay claim to being a liberating act of youth. Finally it is not the years of the doer that decide it, but the character of the deed. Of the two movements we have here considered, that headed by Adler is undoubtedly the more important. Though radically false, it is, nevertheless, characterized by consistency and coherence and it is still founded on the theory of the impulse. On the other hand, Jung’s modification has lessened the connection between the phenomena and the impulses: besides, as its critics (Abraham, Ferenczi, Jones) have already pointed out, it is so unintelligible, muddled, and confused, that it is not easy to take any attitude towards it. Wherever one touches it, one must be prepared to be told that one has misunderstood it, and it is impossible to know how one can arrive at a correct understanding of it. It represents itself in a peculiarly vacillating manner, since at one time it calls itself “a quite tame deviation, not worthy of the row which has arisen about it” (Jung), yet, at another time, it calls itself a new salvation with which a new epoch shall begin for psychoanalysis, in fact, a new aspect of the universe for everything else.