252 PSYCHOTHERAPY : SCIENTIFIC AND RELIGIOUS chap.
analysis, which is responsible for the first half of the assertion would have no objection to raise against the second half. . . . This proposition is only apparently a paradox ; it simply states that human nature has a far greater capacity, both for good and evil, than it thinks it has ; i.e.y than it is aware of through the conscious perceptions of the ego/
The history of psychology shows all too plainly that prejudiced speculation has been its undoing, and that psychologists have erected again and again as the statue on the altar of their temples of learning gods made in their own image, as the mind of the day envisaged it. However imperfect his insight, man cannot but make the attempt to see himself rightly, to see himself whole. What we know of the human psyche is a torso ; we feel the urge to restore it to its full human completion. The Freudian attempt, however ambitious and logically inadequate, is yet the expression of an urge for completion of understanding that harks back to the first great intellectual awakening and classic precept: Man, know thyself! It is a far cry from the academic groves of ancient Athens to the psychoanalytic clinics of to-day.
As to Freud's own view of his construction, these are the modest closing words of his autobiography :
1 Looking back, then, over the patch-work of my life's labours, I can say that I have made many beginnings and thrown out many suggestions. Something will come of them in the future. But I cannot tell myself whether it will be much or little.'
Alfred Adler's contact with patients led him to the conviction that the moving factor in the emotional life of humans, neurotic or well, was the will to dominate. He was interested, moreover, in a quicker, more practical method of psychological treatment. The patient did not