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Toews by no means feels that psychohistory will need to relegate Freud to "the historical dust bin" if the trends of the history of emotions become the new conventional wisdom. He feels that Freudian theory has contributed a great deal to understanding ways in which somatic energies or forces are transformed or constructed into subjective inner experience that yields personal identity in the very process of cultural formation. He does, however, see a conflict between Freudian theory and therapy, namely Freud's vision of a decentered, externally determined psyche invaded by forces from its own soma and the sociocultural order, and the goal of therapy to construct "an autonomous, centered and bounded subject in which the ego [is] the rational manager of its psychic household." The process of integrating the psychoanalytic perspective and a history of inner experience tends to make relative some of the particular constructions of inner experience which Freud viewed as universal. Toews appreciates that the individual history upon which Freud focused, is, in its unconscious dynamics, the moment of entry into the collective historical world replete with its cultural significations and social relations. In this sense he sees Freud's own case studies as consonant with the investigative method and descriptive endeavors of historical ethnography in the way in which they show how individual inner experience is formed within networks of social and cultural relations. Toews feels that Freudian theory is often more relevant to the work of cultural historians than are the Stearns's efforts at the history of the emotions.