something I cannot accept. On the other hand, I am not of the opinion that the concrete expressions of love are simply tyrannical products of the will-to-power because even those who have this will-to-power couldn't have power without accepting some valid structures. For this I must refer you for a fuller answer to my little book, Love, Power, and Justice, where I define the relationship of these three concepts and try to show that power, even as power, is a completely abstract concept if it is not united with form—and form means, in this case, principles of justice.

Now this is the first answer: that all this can at the same time be abused and distorted by tyrannical powers, and even by non-tyrannical but conformist powers, as we have it in this country, cannot be doubted at all—it is obvious. But the analysis of an essential structure, and the question of its distortion, must always be distinguished. Very often, in political fight, distortions are confused with essential structures, and a formulation like that which you give comes from the distortion, and my formulation comes from the essential structure. Now I am deeply convinced that the distortion is a reality, but it is a distortion of something which has a structure. Only structures can be distorted, and this is always so. Only because there is good money can falsified money be invented. Only because there is something positive can the negative be actual.

Question: In speaking of repression, in the last lecture, you gave the sexual drive as one example of it. I wanted you to give additional examples.

Answer (Paul Tillich): Not the sexual drive, but the repression of it. [smiling—some laughter] And—oh, there are repression of the dynamic drive to go beyond one's given form. In the basic ontological structure of