and causal connections, together with standards of social correctness, imposed upon it, to that what is wished for, the objective, can be connected with acts that lead up to it. It is interesting to note that Aristotle in his Nichomachean Ethics distinguished “wish” from “choice” roughly along these lines.”(R. S. Peters) The analogy of two different cities obviously breaks down with the concept of the unconscious that actually is a concept on the boundary of the physical and the psychological. Ricoeur noted that this part of Freud’s theory is more physiological and relates to the “energetics” and physical mechanisms of the body such as the leaving of memory traces by ideas that pass in and out of consciousness. Freud discovered that not all of these traces give rise to memories that can be retrieved in the way memories normally are. Some of these traces are of ideas that at one time passed through consciousness and require special techniques or circumstances before they are able to “surface” once again in the realm of consciousness: techniques such as hypnosis or free association, and circumstances such as dreaming or narcosis. Why one might ask do these “ideas” not naturally “surface” in consciousness under the appropriate circumstances? Freud’s answer is that something or some force is preventing this natural process from occurring. There is, in other words, a repressing force operating in the mind distorting its natural function. Freud also acknowledged tendencies of the id that are not conscious and have not been formed by the egos defense mechanisms. Examples of traces that are prevented from expressing themselves in consciousness are “the traces left by experiences in early childhood–especially those involving wishes of which we feel ashamed”. In his later theorizing, Freud introduces “agents” into his topographical model. The Ego, for example, is the outer face of the id that negotiates as best it can with three masters: firstly it meets the demands of the external world instrumentally finding the best means to the ends which meet these demands, secondly it meets the demands of the id, sometimes defensively, thirdly it meets the demands of the superego and its demands that certain standards of behaviour and judgment be maintained.. This latter agency of the super-ego is obviously an introjection of mechanisms of society which regards “norms” as necessary for the ordering of relations between men in society. Here we are obviously dealing with the attitudes I referred to in the beginning of this essay. The final third wave of Freud’s theorizing provided us with a picture of the workings of a “silent” instinct that wreaks havoc in society: the death instinct that manifests itself defensively as aggression and this was for Freud the final piece of the puzzle depicting the contours of human nature. A number of patients with sadistic-masochistic tendencies were flying beneath the radar of Freudian theory and until Thanatos entered the arena of theoretical explanation these patients were paradoxes for Freudian theory. The superego obviously contained more than a little of this aggression as well as containing the influences of our closest relatives and friends as well as the influence of social institutions. Many everyday transactions in the social world are in Freudian theory, given technical labels which refer to a network of descriptive and explanatory concepts. The theory proposed that conflicts in early childhood can centre around organs and operations of the body and that the failure to resolve such conflicts might result in personality distortions which have been famously described in personality type theory.