He possesss the espontaneidade, the violence, the ferocity and also the enthusiasm and herosmo of the primitive beings. In the citation of Le Bon it appears the organization idea that Freud looks for to understand better in the workmanship of McDougall, therefore this distinguishes an organized group from a group not organized. McDougall describes an organized group in well similar way to the one of Le Bon, not showing that such group is excessively emotional, sugestionvel, extremely incapable of any form that is not simplest and imperfect of the forms of reasoning, naked of apt sense of responsibility and to be lead by the conscience of its proper force. What it interested Freud in the workmanship of McDougall had been the characteristics of an organized group, that if to take care of to some conditions as to have certain degree of existence continuity, to interact with other similar groups, to have traditions and defined structure, express in the specialization and differentiation of the functions of its constituent, the group can brighten up the psychological disadvantages of the formations of group not organized. For Freud, these conditions pointed for McDougall had as factor of group organization, in the truth are the forms to keep in the individual its individual characteristics that if had extinguished for the group formation. In the workmanship ' ' The psychology of the masses and analysis of eu' ' Freud approaches the individual psychology of social psychology, therefore it identifies its theory displayed in the myth of the father primevo, described in ' ' Totem and Tabu' ' of 1913/14, that she explains the mechanisms of functioning of the mind human being, inside of the human groupings, thus the expectation of Freud was to prove that they are the libidinais bows that characterize a group. In such a way it is important to detach that the identification constitutes the original form of emotional bow with an object, in the case the leader who would represent the father primevo of horda primeva. .

Then, any that is the consequence of our acts, is only to we ourselves credited: ' ' What it wants that happens, it is through me that it has of acontecer.' ' (Sartre, 1986, P. 214). It corroborates with this opinion in the stretch of the workmanship Suspended Penalty: ' ' The future of all the men: they had constructed it with its proper hands, slowly, during anos.' ' (Sartre, 1960, P. 35). This responsibility for the proper acts, so commented for Sartre in diverse workmanships, still is associated with the direction of the life, the explanation for the doubts regarding the convivncia: ' ' They are free: they had gained the war in its time and have good conscience. Of this defeat, that is not of them, accepted, although everything, the responsibility. (…) Reencontra, suddenly, what it loses: the direction of vida.' ' (Sartre, 1968, P.

417). The responsibility, although to elucidate the direction of the life, she is not acolhedora. In contrast, it transmits the oppression sensation: ' ' It felt oppressed me by the weight of responsabilidade.' ' (Sartre, 1968, P. 39). But also it demonstrates that the responsibility is atrelada our lives, also as society, and it cannot be abandoned: ' ' One hundred million free consciences, each one of them seeing walls, familiar tips of cigarettes, faces and constructing its proper destination on account of proper responsabilidade.' ' (Sartre, 1960, P. 234). In this way, many consciences desiring the same thing implies in the event of this thing, as a war, for example: ' ' Thus, all we it fazemos' ' (Sartre, 1960, P. 233), mentioning the responsibility to it of any war. Thus, the man wants the freedom, he wants but it of a concrete form. E, because of the commitment and of the discovery of the other, the man is obliged to want, not only its freedom, but also of the others.