To a large extent the place in the language formerly occupied by the term “evil” is now held by the term “bad.” With the reasons for this change we are not especially concerned here, although it may be appropriate to point out that the popularity of any term that has been used almost exclusively by religionists for purposes of anathema is doomed. Besides, the word “evil” calls up literary associations which condemn it to modern minds. Such expressions as “The Evil One” (that is, the Devil of the Middle Ages), the “evil eye” (another outworn superstition), the “King’s Evil,” and a dozen other equally obsolete terms have fallen into such low repute that they have weakened, so to speak, the gestural significance of the remnants of this concept. Nevertheless, it must be admitted that there is far more dramatic vocal quality attaching to the term “evil” than to either of the words “good” or “bad.” Few words in the language provide such an opportunity as does this one for the simultaneous display of eye-, lip-, and jaw-gestures, whose combined effects are none the less striking, no matter how empathically unpleasant they have become. We invite you to stand before the mirror, and say the word “evil” with clenched teeth and canines showing, and verify this remark. While the term “evil” is employed as an adjective, a noun, and an adverb, we do not need to stop here to catalogue its uses under these three headings. All we need to consider is that “evil” is an intensification of “bad” in the positive sense of that term.[10] It is also a forceful negative of Class B of good, in the sense that it implies _that which actively operates to produce incoordination, mal-adjustment, discomfort, and the like_. It will be recalled that Class B of “good” included whatever conduced to life, health, pleasure, and stability. On the contrary, “evil” is a gestural sign that indicates any and all processes of disintegration, disruption, and confusion. It at once implies something which is energetically antagonistic to our purposes.