felt through value-feeling, can be known (as to their essential interconnections). Values and their corresponding disvalues are ranked according to their essential interconnections as follows: Religiously-relevant values (holy/unholy) Spiritual values (beauty/ugliness, knowledge/ignorance, right/wrong) Vital values (health/unhealthiness, strength/weakness) Sensible values (agreeable/disagreeable, comfort/discomfort) Further essential interconnections apply with respect to a value's (disvalue's) existence or non-existence: The existence of a positive value is itself a positive value. The existence of a negative value (disvalue) is itself a negative value. The non-existence of a positive value is itself a negative value. The non-existence of a negative value is itself a positive value. And with respect to values of good and evil: Good is the value that is attached to the realization of a positive value in the sphere of willing. Evil is the value that is attached to the realization of a negative value in the sphere of willing. Good is the value that is attached to the realization of a higher value in the sphere of willing. Evil is the value that is attached to the realization of a lower value [at the expense of a higher one] in the sphere of willing. Goodness, however, is not simply "attached" to an act of willing, but originates ultimately within the disposition (Gesinnung) or "basic moral tenor" of the acting person. Accordingly: The criterion of 'good' consists in the agreement of a value intended, in the realization, with the value preferred, or in its disagreement with the value rejected. The criterion of 'evil' consists in the disagreement of a value intended, in the realization, with the value preferred, or in its agreement with the value rejected. Scheler argued that most of the older ethical systems (Kantian formalism, theonomic ethics, nietzscheanism, hedonism, consequentialism, and platonism, for example) fall into axiological error by emphasizing one value-rank to the exclusion of the others. A novel aspect of Scheler's ethics is the importance of the "kairos" or call of the hour. Moral rules cannot guide the person to make ethical choices in difficult, existential life-choices. For Scheler, the very capacity to obey rules is rooted in the basic moral tenor of the person. A disorder "of the heart" occurs whenever a person prefers a value of a lower rank to a higher rank, or a disvalue to a value. The term Wertsein or value-being is used by Scheler in many contexts, but his untimely death prevented him from