On similar grounds I think that the conflicts to which all men find themselves subjected, must be considered, in the last analysis, as conflicts of an ethical description. For it is only in ethical terms that one can define one's relation to the universe regarded as a whole, just as it is only in ethical terms that a man could describe his sense of obligation to support the dignity of fine family traditions or the ideals represented by a team or a social group of which he felt reason to be proud. I realize that a man's sense of pride of his family, his team, or his country may be a symptom of narcistic self-adulation; but like all such signs and symbols--the symbol of the church tower, for example--this is a case where two opposing meanings meet. Every act and motive of our lives, from infancy to age, is controlled by two sets of influences, the general nature of which has here been made sufficiently clear. They correspond on the one hand, to the numerous partial motives which psychoanalysis studies to great advantage, and on the other hand, to the ethical motives which are only thoroughly studied by philosophy. (3) Another conclusion, which seems to me practically of great importance, follows from this same view. Every one who has studied carefully the life histories of patients, especially of children, and has endeavored in so doing to follow step by step the experiences through which they reach the various mile-stones on their journey, must have been astonished to observe the evidences of PREPAREDNESS on their part for each new step in this long journey. Human beings seem predestined, as it were, not only in a physical but in a mental sense, for what is coming, and the indications of this in the mental field are greater than the conditions of organic evolution could readily account for. The transcendency of the mind over the brain shows itself here as elsewhere. We are told that our visions of the unpicturable, the ideal world, which our imagination paints and which our logical reasoning calls for as the necessary cap or final corollary to any finite world which our intelligence can actually define,-- that such visions are nothing but the pictures of infantile desires projected on to a great screen and made to mock us with the appearance of reality. I have nothing whatever to say against the value of the evidence that a portion of our visions are of this origin. In fact, I believe this as heartily as does any one. But I desire strenuously to oppose the view tacitly implied in the statement of the projection theory just cited, the acceptance of which as an exclusive doctrine would involve the virtual rejection of our right, as scientific men, to rely on the principle that the evidence afforded by logical presuppositions and logical inference is as cogent as that furnished through observation.