review one's list of
acquaintances to see how many people there are who feel
somehow frustrated in the work they happen to be doing,
who feel themselves inexplicably at odds with the world.
Graham Wallas well describes the situation when he writes:

For we cannot in Saint Paul's sense mortify our dispositions. If
they are not stimulated, they do not therefore die, nor is the human
being what he would be if they had never existed. If we leave
unstimulated, or, to use a shorter term, if we "baulk" any one of our
main dispositions, Curiosity, Property, Trial and Error, Sex, and the
rest, we produce in ourselves a state of nervous strain. It may be
desirable in any particular case of conduct that we should do so, but
we ought to know what we are doing.

The baulking of each disposition produces its own type of strain;
but the distinctions between the types are, so far, unnamed and
unrecognized, and a trained psychologist would do a real service to
civilized life if he would carefully observe and describe them.[1]

[Footnote 1: Wallas: _The Great Society_, p. 65.]

The presence of instinctive activities is seen in stark immediacy
and directness every now and then in civilized life.
Lynchings and mob violence in general are illustrations of
what happens when groups throw to the winds the multiple
inhibitions of custom and law. And the records of the criminal
courts exhibit more cases than are commonly realized of
sheer crimes of violence. In some instances these can be set
down as pathological, but in many more they are normal
instincts breaking through the fixed channels set by public
opinion, tradition, and legal compulsion. On a smaller scale
an outburst of anger, a fit of temper, sulk or spleen, exhibits
the enduring though often obscured presence of instinctive
tendencies in civilized life.

THE CONFLICT OF INTERESTS BETWEEN MEN AND GROUPS. How
comes it, then, that men whose whole activity is a complication
of these powerful original tendencies to action should not
follow these native impulses freely? The answer is that men
not only live, but live together. Wherever human wants, as
in any group, even a small one, must be filled through
cooperation, accommodation, compromise, give-and-take,
adjustment must be made. "Man," to adapt Kant's phrase,
"cannot get on with his fellows; and he cannot get on without
them." Other men are necessary to help us fulfill our desires,
and yet our desires conflict with theirs. Th