If activity is freedom, then freedom coincides with the value of activity. If we use the words good and evil, not with any special ethical connotation, but as the general terms of practical value and non-value, good and evil are activity and non-activity, freedom and absence of freedom. Evil, like all other purely negative values, is unreal. This does not mean that the actions that we call evil have no real existence, any more than the unreality of ugliness or falsehood imply the non-existence of bad poetry or of logical errors; bad poetry and logical errors have no æsthetic or logical reality, but they are products of the practical spirit, directed towards the satisfaction of practical ends; and every real action, inasmuch as it is an action, considered in itself as adequate to its particular end, is good. It is only by substituting to that end another end, that the first end may appear as evil, and the second as good; but if this substitution takes place before the action, then the action is inevitably directed towards the second end, and therefore again, it is not evil, but good. It is through a psychological delusion that we imagine ourselves in a position in which we see the good, and yet do the evil: what we do is that which appears to us as the most desirable end, and therefore as good. The intention, outside the actual volition, is, as we have seen, unreal; if it were real, it would realize itself as an action, and be one with it. The negative practical judgments, whether economic or ethic, are judgments which affirm the reality of a certain action, and therefore its value, at the same time comparing that value with a different one, which has not been realized in that particular instance. The negative moral judgment usually consists in the affirmation of a purely economic value contrasted with an ethical value which is absent from the action which is the subject of the judgment.