ty.
If you analyze your motives for doing a certain act and formulate them
in good set terms, then you have to admit that this motive was
unconscious before, or only dimly conscious, since it was not
formulated, it was not isolated, it was not present in the precise
form you have now given it. Yet it was there, implicated in the total
conscious activity. It was not unconscious in the sense of being
active in a different, unconscious realm. The realm in which it was
active was that of conscious activity, and it formed an {566}
unanalyzed part of that activity. It was there in the same way that
overtones are present in perceiving the tone quality of a particular
instrument; the overtones are not _separately_ heard and may be very
difficult to analyze, yet all the time they are playing an important
part in the conscious perception.

In the same way, we may not "realize" that we are helping our friend
as a way of dominating over him, but think, so far as we stop to
think, that our motive is pure helpfulness. Later, analyzing our
motives, we may separate out the masterful tendency, which was present
all the time and consciously present, but so bound up with the other
motive of helpfulness that it did not attract attention to itself. Now
if our psychology makes us cynics, and leads us to ascribe the whole
motivation of the helpful act to the mastery impulse, and therefore to
regard this as working in the unconscious, we are fully as far from
the truth as when we uncritically assumed that helpfulness was the
only motive operating.

For man, to live means a vast range of activity--more than can
possibly be performed by any single individual. We wish to do a
thousand things that we never can do. We are constantly forced to
limit the field of our activity. Physical incapacity, mental
incapacity, limitations of our environment, conflict between one wish
and another of our own, opposition from other people, and mere lack of
time, compel us to give up many of our wishes. Innumerable wishes must
be laid aside, and some, resisting, have to be forcibly suppressed.
Renunciation is the order of the day, from childhood up to the age
when weakness and weariness supervene upon the zest for action, and
the will to live fades out into readiness to die.

What becomes of the suppressed wishes, we have already briefly
considered. [Footnote: See p. 533.] We have noticed Freud's conception
{567} that they live on "in the unconscious". Nothing