Some specific moral terms come directly from group relations. The "kind" man acts as one of the kin. When the ruling or privileged group is contrasted with the man of no family or of inferior birth, we get a large number of terms implying "superiority" or "inferiority" in birth, and so of general value. This may or may not be due to some inherent superiority of the upper class, but it means at least that the upper class has been most effectual in shaping language and standards of approval. So "noble" and "gentle" referred to birth before they had moral value; "duty" in modern usage seems to have been principally what was due to a superior. Many words for moral disapproval are very significant of class feeling. The "caitiff" was a captive, and the Italians have their general term for morally bad, "_cattivo_," from the same idea. The "villain" was a feudal tenant, the "blackguard" looked after the kettles, the "rascal" was one of the common herd, the "knave" was the servant; the "base" and "mean" were opposed to the gentle and noble. Another set of conceptions reflects the old group _approvals_ or combines these with conceptions of birth. We have noted the twofold root of _kalokagathia_ in Greek. "Honor" and "honesty" were what the group admired, and conversely "_aischros_" and "_turpe_" in Greek and Latin, like the English "disgraceful" or "shameful," were what the group condemned. "Virtue" was the manly excellence which called out the praise of a warlike time, while one of the Greek terms for morally bad originally meant cowardly, and our "scoundrel" has possibly the same origin. The "bad" was probably the weak or the womanish. The economic appears in "merit," what I have earned, and likewise in "duty" and "ought," what is due or owed--though duty seems to have made itself felt especially, as noted above, toward a superior. Forethought and skill in practical affairs provided the conception of "wisdom," which was highest of the virtues for the Greeks, and as "prudence" stood high in mediæval systems. The conception of valuing and thus of forming some permanent standard of a better and a worse, is also aided, if not created, by economic exchange. It appears in almost identical terms in Plato and the New Testament in the challenge, "What shall it profit a man if he gain the whole world and lose his own life?"[99] From the processes of fine or useful arts came probably the conceptions of measure, order, and harmony. A whole mode of considering the moral life is jural. "Moral law," "authority," "obligation," "responsibility," "justice," "righteousness," bring with them the associations of group control and of the more definitely organized government and law. Finally the last named terms bear also a religious imprint, and numerous conceptions of the moral come from that sphere or get their specific flavor from religious usage. The conceptions of the "soul" have contributed to the