character of these efforts most tellingly, by including all virtues under the conception of the ruling art."[26.] To recapitulate briefly; the Socratic conception of the unconscious conforms in many respects with our present knowledge of it, especially insofar as our psychoanalytic experience shows us conclusively what a potent factor is exercised by the unconscious in the determination of psychotic and neurotic phenomena. Indeed in the Socratic sense such manifestations are anti-social and cannot be identified with virtue, hence they are not conscious. One may say that Socrates unconsciously conceived the modern idea of the dynamics of the unconscious. KNOW THYSELF The great Socratic Maxim, "Know Thyself," is one of the strongest moral precepts in Ethics. Although the sophists had already called attention to the fact that "man is the measure of all things," however they applied to the individual and not to human nature in general. "But Socrates proclaimed that this self-knowing Ego knows itself likewise as object, as the principle of the world, in which man is to find himself in order to know it."[27.] To know one's self implies calmness of self-possession, fearlessness and independence. Furthermore it leads one to a striking realization of one's limitations and shortcomings, which form the foundations of success, and, as Forbes expresses it, "in this self-knowledge is the secret of blessing and success in the handling of human affairs, and right relationship with others."[28.] Socrates, discussing his maxim with Euthydemus, gives a clear and comprehensive idea of this interesting subject: "Socrates then said: 'Tell me, Euthydemus, have you ever gone to Delphi?' 'Yes, twice,' replied he. 'And did you observe what is written somewhere on the temple wall, Know Thyself?' 'I did.' 'And did you take no thought of that inscription, or did you attend to it, and try to examine yourself to ascertain what sort of a character you are?' 'I did not indeed try, for I thought that I knew very well already, since I should hardly know anything else if I did not know myself.' 'But whether does he seem to you to know himself, who knows his own name merely, or he who (like people buying horses, who do not think that they know the horse that they want to know, until they have ascertained whether he is tractable or unruly, whether he is strong or weak, swift or slow, and how he is as to other points which are serviceable or disadvantageous in the use of a horse so he), having ascertained with regard to himself how he is adapted for the service of mankind, knows his own abilities?' 'It appears to me, I must confess, that he who does not know his own abilities, does not know himself.'