There is no less opportunity and interest in making clear that relation, from the point of view of the negative term, or of evil. A series of descriptive concepts then appears, which present the consciousness of evil, now as obstinate _blindness (cor induratum),_ now as _disquiet_ and _scruple,_ which induce vigilance and circumspection, now as _humility,_ which does not permit forgetting how easy it is to slip into evil. But it is worthy of note that the series of words and empirical concepts that serve to illuminate the _satisfaction_ of the good, the _victory_ won over oneself, _tranquillity_ of conscience, is far less rich. Perhaps this arises precisely because there is less practical interest in celebrating the pleasure of victory than in the inculcation of the necessity for strife and the abhorrence of evil. Why draw attention to joy and to repose when man is already too much inclined to allow himself joy and repose; does not Life allow them to itself and cause other problems to follow on each solution, new perils to follow perils overpast, and the necessity for new struggles? It is therefore of importance to direct the greater sum of attention to those aspects from which the eye is most frequently turned aside. Finally, these various aspects can be placed in relation with the greater or less frequency with which each appears in individuals, thus arriving at the construction of the concepts of _virtue and vice,_ and of the models of _the virtuous man, the honest man, the deliberate man, the clever man,_ and their opposites, _the vicious, the dishonest, the unreflective, the incapable man,_ and so on. [Sidenote: _Their incapacity for setting as practical principles._]