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116 forbidden must be an object of desire. If we applied this plausible theory to primitive races we would have to conclude that among their strongest temptations were desires to kill their kings and priests, to commit incest, to abuse their dead and the like. That is not very probable. And if we should apply the same theory to those cases in which we ourselves seem to hear the voice of conscience most clearly we would arouse the greatest contradiction. For there we would assert with the utmost certainty that we did not feel the slightest temptation to violate any of these commandments, as for example, the commandment: Thou shalt not kill, and that we felt nothing but repugnance at the very idea.

But if we grant the testimony of our conscience the importance it claims, then the prohibition—the taboo as well as our moral prohibitions—becomes superfluous, while the existence of a conscience, in turn, remains unexplained and the connection between conscience, taboo and neurosis disappears. The net result of this would then be our present state of understanding unless we view the problem psychoanalytically.

But if we take into account the following results of psychoanalysis, our understanding of the problem is greatly advanced. The analysis of dreams of normal individuals has shown that our own temptation to kill others is stronger and more