It is, in my opinion, just because we all belong to a world which is in outline not "in the making" but completed,--because, in short, we are in one sense like heirs returning to our estates,--that this remarkable preparedness of each child is found that impresses us so strongly. The universe is, in a sense, ours by prescriptive right and by virtue of the constitution of our minds. But the unity of such a universe must, of course, be of a sort that includes and indeed implies diversity and conflict as essential elements of its nature. Psychoanalysts should not make light of inferential forms of reasoning, for it is on this form of reasoning that the value of their own conclusions largely rests. We infer contrary meanings for words that are used ostensibly in one sense, and we infer special conflicts in infancy of which we have but little evidence at hand, and cravings and passions of which it may be impossible to find more than a few traces by way of direct testimony. Our immediate environment and the world that surrounds us in that sense, appear to our observation, indeed, as "in the making." But besides the power of observation which enables, and indeed forces us to see the imperfection in this environmental world, we possess, or are possessed by, a mental constitution which compels us, with still greater force, to the belief in a goal of positive perfection of which our nearer goals are nothing but the shadow. It is because I believe in the necessity of such reasoning as this that I am not prepared to accept the "Lust-Unlust" principle (that is, to use philosophical terms, the "hedonistic" principle) as representing the forces by which even the child is finally animated. Men do not reach their best accomplishments, if indeed they reach any accomplishment, through the exclusive recognition, either unconscious or instinctive, of a utilitarian result, or a result which can be couched in terms of pleasure or personal satisfaction as the goal of effort. They may state the goal to themselves in these terms; but this is, then, the statement of what is really a fictitious principle, a principle in positing which the patient does but justify himself and does not define his real motive. Utilitarianism and hedonism and the pleasure-pain principle, useful though they are, are alike imperfect in that they refer to partial motives, partial forms of self-expression; whereas that which finally moves men to their best accomplishments and makes them dissatisfied with anything less than this, is the necessity rather than the desire to take complete self-expression as their final aim. The partial motives are more or less traceable as if by observation. The larger motives must be felt and reached through inferential reasoning, based on observation of ourselves through careful introspection.