=3. Sincerity, and Purity of Motive.=--The Hebrew had a philosophy of conduct which made it chiefly a matter of "wisdom" and "folly," but the favorite term of prophet and psalmist to symbolize the central principle was rather "the heart." This term stood for the voluntary disposition, especially in its inner springs of emotions and sentiments, affections and passions. The Greek was inclined to look askance at this side of life, to regard the emotions as perturbations of the soul, and to seek their control by reason, or even their repression or elimination. The Hebrew found a more positive value in the emotional side of conduct, and at the same time worked out the conception of a sincere and thoroughgoing interest as lying at the very root of all right life. The religious influence was as elsewhere the important agency. "Man looketh on the outward appearance, but Jehovah looketh on the heart," "If I regard iniquity in my heart, Jehovah will not hear me," are characteristic expressions. A divine vision, which penetrates to the deepest springs of purpose and feeling, will not tolerate pretense. Nor will it be satisfied with anything less than entire devotion: the Israelite must serve Jehovah with all his heart. Outer conformity is not enough: "Rend your heart and not your garments." It is the "pure in heart" who have the beatific vision. Not external contacts, or ceremonial "uncleanness," on which earlier ritual had insisted, defile the man, but rather what proceeds from the heart. For the heart is the source of evil thoughts and evil deeds.[59] And conversely, the interests, the emotions, and enthusiasms which make up the man's deepest self do not spring forth in a vacuum; they go with the steadfast purpose and bent, with the self of achievement. "Where your treasure is, there will your heart be also."