[453] because man remains man, even if Queen Victoria demands him to be not man! [little laughter] And therefore, suddenly, sporadically and then generally, the revolt of the repressed seeps up and becomes powerful. But now the situation is the following: this revolt is still under the pressure of

the suppressing commandments of the ideal of personality^a. Therefore it is done with passion, but not always with good conscience^b. The conscience represents not in itself a divine or rational command, but it represents the symbols^c of the Victorian period. Therefore it produces a bad conscience about the acceptance of vitality generally. On the other hand, the power of that which is repressed^d is so strong that it breaks through and forces revolt with bad conscience. Now this is my main analysis of the state of mind^e in the present and the little bit preceding generation--perhaps more even the preceding than the present. All this is a consequence of the ideal of personality. The question now arises: what, in the different forms, can help us to overcome this

ideal of personality^f which is equally supported by religion^g and by humanism^h? Very often--and maybe you have learned this from these lectures--the answer "religion" is not answer at all, because religion has entered the same transformations which we find in the general cultureⁱ. Whether [it is] repression by the Ten Commandments ^jand their interpretation in Protestant^k preaching and indoctrination, from earliest days on--or whether the demands of a secular^l puritan rationality^m, as we find it in Kantianism--doesn't make any difference. And the one is not the solution for the other. Ultimately the secular repressive powers are only secularized religious powers from which they finally come.