[277] and one must say: if one understands Nietzsche^a, he speaks neither of will nor of power, in the sense of social power and conscious will; he speaks of the unconscious drives toward the self-increase of life as life. And if Freud^b speaks of libido, this also is completely mistaken as conscious sexual desire, while in reality it is the desire for fulfillment in all realms of life, of which indeed the sexual is the strongest and most important. Out of the repression of these powers in the unconscious of the soul, realities like anxiety, guilt, hostility are produced and are always present in the conscious decisions. This again is a complete turnover of our interpretation of man, of his self-interpretation. Now this leads to a critical analysis of the social structures which are supposed to be good. Up to a certain time, [the] family was praised as an unambiguously good institution, and so was friendship and so was social groups such as communities or nations. Now one has discovered that each of these institutions is ambiguous BY ITS VERY STRUCTURE. Now I will refer especially to families because there is still in some groups, especially in the Catholic Church, an undue glorification of the family as unambiguously good. If you look at the realities of the patients of the psychoanalysts and psychotherapists and psychiatrists and all forms of people who deal with the human personality as a whole, and not only the special function of a bodily character, then you will find it is NOT a matter of the WORST families but often a matter of the BEST families in which the diseases are acquired. And this was a tremendous shock for the Protestant moralism which simply said: "Have a good family and everything will be alright." Just those