the theoretical and the practical realm, namely the doctrine of man. We have dedicated two lectures already to this doctrine of man, whereby I spoke metaphorically of the Iliad and the Odyssey of the human mind – man asking the question of himself and his world, being estranged from himself, dissolving himself in the different levels of reality which he meets, finding that he cannot find himself on this basis. In the last hour, I gave you some points in which the Odyssey can be seen, points which have happened [in the past] – in terms of romanticism, of elements of existentialism, in the past – and then points which are especially characteristic of the 20th century. Here I came to that movement which has become so important for the climate of man's self-interpretation of himself, namely the rediscovery of the unconscious.

The discovery of the unconscious is one of the things to which we should dedicate this last hour because it is, in all the ways in which this rediscovery has been done, most important for man's self-interpretation of himself, in the present situation. First of all I speak of the rediscovery of the unconscious. That means it was not unknown to former periods of history. Wherever voluntaristic elements became important in philosophy, especially in the doctrine of being, there, in the past, the reality of drives and strivings which are not yet conscious was seen clearly. But with the modern time – with Protestantism, especially in its Calvinistic and Zwinglian forms, and with the emphasis on consciousness in Descartes ^hand his school, and English empiricism – the insight into the power of the unconscious got lost. It was rediscovered the first time in romanticism, but romanticism had special characteristics which made it useless, to a certain extent,