presence of a wholly new situation that elicits an immediate, definite
reaction. In his ignorance, he chooses the wrong mode of behavior. As a
consequence, trouble ensues; feelings are hurt, pride is wounded,
motives are misconstrued. Embittered and disappointed with himself, he
experiences great mental sorrow. But he soon learns to see the situation
in its true light; he condemns his deed and offers to make amends. And
after the wounds begin to heal again, the inner struggles experienced
commence to assume a positive worth. They have led him to a deeper
insight into his own motives, to a better self-comprehension. And he
finally comes forth from the whole affair enriched and enlightened. Now
in this formal example, to which any content may be supplied, three
phases can be distinguished. First, we have the person as he meant to be
in the presence of the new situation, unaware of trouble. Then, his
wrong reaction engendered a hostile element. He was at war with himself;
he was not what he meant to be. And finally, he returned to himself
richer and wiser, including within himself the negative experience as a
valuable asset in the advance of his development.

This process of falling away from oneself, of facing oneself as an enemy
whom one reconciles to and includes in one's larger self, is certainly
a familiar process. It is a process just like this that develops one's
personality. However the self may be defined metaphysically, it is for
every self-conscious individual a never-ceasing battle with conflicting
motives and antagonistic desires--a never-ending cycle of endeavor,
failure, and success through the very agency of failure.

A more typical instance of this rhythmic process is Hegel's view of the
evolution of religion. Religion, in general, is based on a dualism which
it seeks to overcome. Though God is in heaven and man on earth, religion
longs to bridge the gulf which separates man and God. The religions of