(3) Even if we are prepared to grant that this repression may have arisen from some other cause, it still remains difficult to account for the fact that the desire to return to infantile conditions should persistently avail itself of such an objectionable symbolic form. We should expect that the path of least resistance would lead to some means of symbolic expression calculated to arouse less opposition on the part of conflicting tendencies than that to which the idea of incestuous relationship is exposed. This leads to a fourth and still more serious objection on general grounds. [Sidenote: It is not in harmony with the general laws of symbolism] (4) Jung's view seems incompatible with all we know as to the general relations of Repression and Displacement to conscious and unconscious factors respectively. The general rule, which is exemplified in innumerable dreams, myths, neurotic symptoms and cases of "everday psychopathology" would appear to be that the symbol expresses some tendency or desire in the unconscious which is more opposed to conscious tendencies and desires than is the symbol itself[22]. But in the present case, if Jung's view were correct, this rule would no longer hold. The desire for incestuous relations with one's parents is obviously exposed to much more serious inhibitions at the conscious level than is the desire to escape from the labours and responsibilities of adult life. The latter desire, although it may of course become the object of moral disapproval is generally of a nature to be freely admitted to consciousness. The idea of our own laziness or want of courage in meeting the difficulties of life can be faced by most of us (including the class of neurotics who, according to Jung's hypothesis, must, it would seem, have fallen ill owing to the repression of the desires connected with these ideas) without arousing any overwhelming sense of moral turpitude; whereas the idea of incest, even in the case of others, meets with the greatest abhorrence, and in relation to ourselves usually encounters sufficient opposition to be kept out of waking consciousness altogether. It would therefore seem that, on Jung's view, it is the conscious which is symbolised at a relatively unconscious level--a complete reversal of the usual order which, on the ground of the psycho-analytic knowledge already gained, must be regarded as highly improbable, at any rate in so far as it is to be looked upon as a full explanation of the phenomena under discussion. [Sidenote: Such a view cannot afford a complete explanation though it may contain certain valuable elements of truth]