§ 29. As to Habit, we have to say next that it is at first indifferent as to what it relates. But that which is to be considered as indifferent or neutral cannot be defined in the abstract, but only in the concrete, because anything that is indifferent as to whether it shall act on these particular men, or in this special situation, is capable of another or even of the opposite meaning for another man or men for the same men or in other circumstances. Here, then, appeal must be made to the individual conscience in order to be able from the depths of individuality to separate what we can permit to ourselves from that which we must deny ourselves. The aim of Education must be to arouse in the pupil this spiritual and ethical sensitiveness which does not recognize anything as _merely_ indifferent, but rather knows how to seize in everything, even in the seemingly small, its universal human significance. But in relation to the highest problems he must learn that what concerns his own immediate personality is entirely indifferent. § 30. Habit lays aside its indifference to an external action through reflection on the advantage or disadvantage of the same. Whatever tends as a harmonious means to the realization of an end is advantageous, but that is disadvantageous which, by contradicting its idea, hinders or destroys it. Advantage and disadvantage being then only _relative_ terms, a habit which is advantageous for one man in one case may be disadvantageous for another man, or even for the same man, under different circumstances. Education must, therefore, accustom the youth to judge as to the expediency or inexpediency of any action in its relation to the essential vocation of his life, so that he shall avoid that which does not promote its success. § 31. But the _absolute_ distinction of habit is the moral distinction between the good and the bad. For from this standpoint alone can we finally decide what is allowable and what is forbidden, what is advantageous and what is disadvantageous.