164 SECTIONAL ADDRESSES. 
physiological; but that involves heterogeneous interpretation. If we 
accept the correlation of enjoyment with life we can regard it as un- 
conscious integration. Its characteristic feature is that it is not con- 
sciously established in the course of individual or personal life. Its 
integrated ‘form’ is inherited and not acquired, though it may be 
swiftly re-integrated at the perceptive or (later) at the reflective level. 
As such and in its primary ‘ form,’ as initially given, it is an ancestral 
bequest transmitted as a psychical legacy through the parents. Of it 
the individual is the unconscious heir. 
Primarily dependent on the great Jife-functions, closely correlated 
with current physiological process in the organic sub-systems, finding 
‘expression in the co-ordinated, albeit unlearnt, behaviour adapted to 
racially recurrent life-situations, unconscious enjoyment, as psychical 
aspect, is, as M. Bergson says (but under a different interpretation), 
moulded to the very form of life—nay more, to every changing phase 
of the physiological balance and poise of the organism as such. Of 
this unconscious enjoyment much is, and may remain, the subliminal 
basis for a supraliminal superstructure at the levels of conscious in- 
tegration. But qua unconscious it does not necessarily remain 
subliminal. In any of its ‘forms’ it may, on occasion, surge up into 
the supraliminal field with strongly affective tone, and thus afford new 
factors to be woven into the tapestry of the higher conscious integration. 
Tt still, however, even there, bears the mark of the unconscious in that 
it is new and unexpected with no feeling of againness just because, as 
fresh and new, there is no againness in the individual life to feel. 
And this insurgent factor, welling up from the unconscious, may, and 
often does, come into conflict with the outcome of perceptive or un- 
reflective, and still more markedly with the outcome of our reflective 
re-integration. This more radical conflict is au fond that between what 
is racially established for the furtherance of life, as such, and what is 
socially established (far later in the evolutionary order) at the reflective 
level of that which we call (with emphasis on one of the values) our 
morality. 
Having no space for further elaboration in detail, I must rest content 
with drawing attention to the following salient points. Although it 
originates in the unconscious and is there shaped to its integrated 
‘form,’ the uprush from the deeper psychical strata founded on life- 
inheritance may glow and thrill with the affective tone which is the 
hall-mark of enjoyment and may take a very high place in the supra- 
liminal field. Secondly, in that field it can only be distinguished (and 
that mainly inferentially) under analysis. It cannot ever be separated 
from the conscious factors which emergently combine with it in per- 
ceptive or in reflective re-integration. Thirdly, the distinguishing 
positive character of the innate factor which comes up from the un- 
conscious (if we can catch it prior to further combination) is that it 
is new to individual experience. As new, there is no revival, no feeling 
of againness, no expectancy of what will next come based on the 
experience of what has come on like occasions; for there have been no 
like occasions in the course of individual life. And it gets all its 
reference to objects through its alliance with the conscious, 
