And once the relation above exposed is established, the statements, which it is customary to make, as to the nature of aesthetic, moral, intellectual, and even, as is sometimes said, economic feelings, must also fall. In this last case, it is clear that it is a question, not of two terms, but of one, and the quest of economic feeling can be but that same one concerning the economic activity. But in the other cases also, the search can never be directed to the substantive, but to the adjective: aesthetic, morality, logic, explain the colouring of the feelings as aesthetic, moral, and intellectual, while feeling, studied alone, will never explain those refractions. [Sidenote] _Meaning of certain ordinary distinctions of feelings._ A further consequence is, that we can free ourselves from the distinction between values or feelings _of value_, and feelings that are merely hedonistic and _without value_; also from other similar distinctions, like those between _disinterested_ feelings and _interested_ feelings, between _objective _feelings and the others that are not _objective_ but simply _subjective_, between feelings of _approval_ and others of _mere pleasure_ (_Gefallen_ and _Vergnügen_ of the Germans). Those distinctions strove hard to save the three spiritual forms, which have been recognised as the triad of the _True_, the _Good_, and the _Beautiful_, from confusion with the fourth form, still unknown, yet insidious through its indeterminateness, and mother of scandals. For us this triad has finished its task, because we are capable of reaching the distinction far more directly, by welcoming even the selfish, subjective, merely pleasurable feelings, among the respectable forms of the spirit; and where formerly antitheses were conceived of by ourselves and others, between value and feelings, as between spirituality and naturality, henceforth we see nothing but difference between value and value. [Sidenote] _Value and disvalue: the contraries and their union._ As has already been said, the economic feeling or activity reveals itself as divided into two poles, positive and negative, pleasure and pain, which we can now translate into useful, and useless or hurtful. This bipartition has already been noted above, as a mark of the active character of feeling, precisely because the same bipartition is found in all forms of activity. If each of these is a _value_, each has opposed to it _antivalue or disvalue_. Absence of value is not sufficient to cause disvalue, but activity and passivity must be struggling between themselves, without the one getting the better of the other; hence the contradiction, and the disvalue of the activity that is embarrassed, contested, or interrupted. Value is activity that unfolds itself freely: disvalue is its contrary.