his work. At the Vienna Psychoanalytic Society we once heard him claim for himself the priority for the viewpoints of the "unity of the neuroses" and the "dynamic conception" of the same. This was a great surprise for me as I had always believed that I had represented these two principles before I had ever known Adler.[1]
This striving of Adler for a place in the sun has brought about, however, one result, which must be considered beneficial to psychoanalysis. When I was obliged to bring about Adler's resignation from the editorial staff of the Zentralblatt, after the appearance of his irreconcilable scientific antagonisms, Adler also left the Vienna group and founded a new society to which he first gave the tasteful name "Society for Free Psychoanalysis." But the outside public, unacquainted with analysis, is evidently as little skilled in recognizing the difference between the views of two psychoanalysts, as are Europeans in recognizing the tints between two Chinese faces. The "free" psychoanalysis remained in the shadow of the "official" and "orthodox" one, and was treated only as an appendage of the latter. Then Adler took the step for which we are thankful. He severed all connection with psychoanalysis and named his teachings "The Individual Psychology." There is much space on God's earth, and any one who can is surely justified in tumbling about upon it uninhibited; but it is not desirable to continue living under one roof when people no longer understand one another and no longer get on together. Adler's "Individual Psychology" is now one of the many psychological movements opposed to psychoanalysis, and its further development lies outside our interests.
Adler's theory was, from the very beginning, a "system," which psychoanalysis was careful not to become. It is also an excellent example of a "secondary elaboration" as seen, for example, in the process which the waking thought produces in dream material.[2] In this case instead of dream material there is the material newly
