No other technique for the conduct of life attaches the individual so firmly to reality as laying emphasis on work; for his work at least gives him a secure place in a portion of reality, in the human community.

But the repressed merges into the id as well, and is merely a part of it. The repressed is only cut off sharply from the ego by the resistances of repression; it can communicate with the ego through the id.

In every age immorality has found no less support in religion than morality has. If the achievements of religion in respect to man's happiness, susceptibility to culture and moral control are no better than this, the question cannot but arise whether we are not overrating its necessity for mankind, and whether we do wisely in basing our cultural demands upon it.

What is a totem? It is as a rule an animal (whether edible and harmless or dangerous and feared) and more rarely a plant or a natural phenomenon (such as rain or water), which stands in a peculiar relation to the whole clan. In the first place, the totem is the common ancestor of the clan; at the same time it is their guardian spirit and helper, which sends them oracles and, if dangerous to others, recognizes and spares its own children.

The communal life of human beings had . . . a two-fold foundation: the compulsion to work, which was created by external necessity, and the power of love.

The three major mother gods of the Eastern populations seemed to be generating and destroying entities at the same time; both goddesses of life and fertility as well as goddesses of death.

No, our science is no illusion. But an illusion it would be to suppose that what science cannot give us we can get elsewhere.