[278] who endeavored to produce a good family relationship to their husbands or wives, to their children, were those who OFTEN, by this very fact, produced reactions in their children (or in the other part, in the marriage, which could not find a way out and therefore produced neurosis and psychosis). I cannot go into these things fully. The important point for the understanding of symbols^a of ultimate concern is that families, friend-relationships and social relations generally, in their GOODNESS are ambiguous: THAT's the decisive thing. If you make the distinction between good ones and bad ones, [e,g.], "Let us all become men of good will, then we will also have good social relations, good family relations, and everything will be alright"---then every psychoanalyst who knows the human psyche, the human soul, in its darker [side], its unconscious strivings, can only have a smile about this amount of ignorance about real human beings. The actual situation is a situation of ambiguity. And that is the first thing we must realize. Now I come to the last point, namely the awareness of this situation, and the form of this awareness, I call "anxiety^b." If you want, it is a rediscovery of the most existentialist sentence in all [of] Augustine^c, namely: the human soul is restless till it rests in Thee---namely God. Now, for this restlessness, we have today the term "anxiety"---we didn't have it 20 years ago when I came to this country, but words develop in connection with insights. Today this word can be used and understood. There are analysts who speak of "basic anxiety," but they restrict this phrase to anxiety^d in a special primitive culture and a special developed culture---for instance the basic anxiety of the