It is not out of place, it seems to me, to at once answer one of the stock arguments which certain Freudians have been in the habit of offering as a reply to those who criticized their theories and conclusions. I refer to the argument or rather the insistence that those who oppose the spread of the Freudian ideas are themselves unconscious illustrations of the truth and accuracy and general applicability of the Freudian dicta. In this argument they accuse their opponents of unconsciously indulging in or being victims of a defense mechanism, as a means of self-justification and self-rationalization, based on repression, sexuality, etc., in order that their hidden, unconscious, repressed, forgotten desires, tendencies and inclinations may not be brought to the surface and consciously acknowledged. In other words, in my particular case (my present criticism of Dr. Coriat's paper), I could, perhaps, be accused, by those Freudians who are in the habit of resorting to this charge as their own method of self-justification and self-rationalization, as the path of least resistance and as a loophole through which they can escape from meeting the situation presented to them by a frank self-examination and acknowledgment of error or by a fair and satisfactory response--I could be accused, I repeat, of showing, by the very fact of my criticism, that all that Dr. Coriat stated concerning the origin and nature of stammering was true. In replying to this oft-repeated and oft-resurrected assertion, I need not be detained for any great length of time from proceeding to the consideration of those facts which are the real purpose of this paper. I need only say, in parentheses, that it does seem to me that there surely are a few anti-Freudians (and I may here include myself) who are perhaps, who knows, capable of that degree of unprejudiced self-criticism and intensive self-analysis which is necessary for the purposes of making ourselves eligible for candidacy as critics of the Freudian theories and dogmata. I may go further and gently suggest that it even seems to me that there may be some others of us who are capable of as great a degree of such self-criticism and self-analysis as, and it may even be of a greater degree than, many of those who have been making this claim. I am content to leave this point to the sound judgment and good sense of the average reader of these pages.