It will be recalled that our first five ethical concepts were rather largely employed to point out objects and relationships in the external environment. It is common to speak of _good_ and _bad_ automobile tires, of the _right_ golf club to use near a bunker, of the _wrong_ side of a sheet of drawing paper, and of the _evil_ that men do which lives after them. When, however, we take up the study, first of “virtue” and “vice,” and later on, that of “conscience,” “duty,” and “freedom,” we are no longer to be primarily concerned with things outside of the organism, but rather with processes going on within it. Significantly enough, this deepening of our absorption into the field of ethics involves a further penetration into the realm of physiology. Thus in a curious and unforeseen way our fundamental thesis with regard to the close relationship between physiology and ethics obtains additional support. Consequently, we are not to turn suddenly from objective to subjective ethics, as has usually been the case when the five concepts we are forthwith to analyse have been discussed; on the contrary, just as we began by defining ethical values in terms of human activities, so shall we continue until we have made an end. And although it is commonly asserted that the deepest meanings are _inner_ meanings, yet in a universe that has neither an inside, nor an outside, nor an edge, such a figure of speech simply betokens an introversive tendency on the part of him who uses it. Herewith, also, the need to combat another equally stultifying tendency is manifest. I refer to the proclivity of all second-rate minds to reify abstract terms. “Virtue” and “vice” have been so reified, as have likewise “conscience,” “duty,” and “freedom” to such an extent as to make it almost impossible to get a fair hearing for any one who wishes to discover the sources from which these concepts have been derived. It is admitted, of course, that the evolution of man has been greatly hastened by his ability to make and use abstract terms; but when a man uses an abstract term without knowing or caring from what sources it has been derived, he is manifesting little more than a desire to escape from reality.[19] Indeed, it might be said that unless the use of abstractions assists us in dealing more effectively with concrete persons and things, it is time to regret that language has been universally acquired. The terms “virtue” and “vice,” therefore, instead of being treated as abstract entities which existed even prior to man’s advent on the planet, and which will survive his leave-taking of it, will be here regarded simply as words by which a man describes the behavior of himself and of his fellows. And, as was the case five times previously, our definitions of these particular concepts will be the result of a search for the greatest common divisors of all the particular virtues and vices respectively.