A

conceptual standard exists only in man and is commonly referred to as a 'soul'. It is the first successful result of forced induction acquired in the first years of life and thereafter reinforced by every attempt at forced induction to which it is compared.

Because forced induction has a low success probability, the conceptual standard has a pleasure/pain element analogous to the sensual standard.
The necessary preexisting context for forced induction is a hierarchical structure of percepts acquired by free induction. This structure is by definition 'good' but cannot be experienced as good until a standard of failure is acquired with which to compare it as is the case with the sensual standard.
Forced induction provides failure and thus conceptual 'pain' while the preexisting structure provides the standard of correctness which determines the correct forced induction solution to a given question which is then experienced as 'pleasurable'.
Hence, the first true accomplishment of forced induction (soul) is preceded by a free induction which partially identifies the nature of the mind's operation to the self (assigning symbols to groups of related facts). This is congruent with failed attempts to consciously perform that operation by concentration culminating in successful forced induction.

That success is experienced as a sense of conceptual pleasure (good) and of correctness (true).

Repeated forced inductive failures are necessarily taken as a reflection on the conceptual standard (soul) because the implication of failure is that the process of rationalization is faulty by comparison to free induction, i.e. that feeling which is the quintessence of animalness is superior to thinking (forced induction) which determines quintessential manness.
By further implication the soul is defective. And if that standard is defective, life as a conceptual entity is defective. Therefore, all conceptual beings seek a validation (reference to an external standard) of their conceptual standard from others.

The greater the number of successful forced inductions, the lesser is the need of external validation.
Youth seeks, primarily, validation while the adult , more assured of his standard, seeks the exercise of his identity, i.e. to act in accordance with his standard.

Just as consciousness is the focus of the mind's activity, the path taken by that focus (in an abstract space) 'dwells' at a position centered on the conceptual standard. The conscious activity of a properly functioning mind passes through the conceptual standard comparing and evaluating new ideas.

An improper focus is centered on the secondary conceptual standard (that of inductive failure or an invalidating experience or often on a 'master' idea acquired from another in the course of seeking validation). This occurs at a time of repeated inductive failures and/or external invalidating experiences.

However, the most common disposition of the conceptual standard is its dissolution through lack of use. In this state the mind is seldom concentrated on conceptual matters and the 'unemployed' soul dissolves back into the infinite sea of possibilities from which it came.
Since it is seen as no more important than any other fact or is forgotten entirely, the concept of moral importance is also lost. The mind becomes a uniformity similar to that of other animals.

To exercise the conceptual standard is to use it for comparative analysis. New information is sorted according to its value with respect to that standard, filing those concepts most valued close to the soul and those least valued away.

The standard of each individual is tested against reality being exposed to both good and bad contained therein. Purity of soul requires only that it be valued above all else and that the proof of valuing be embodied in its active use.

The strength of one's soul is a determining factor in the process of giving up in favor of the secondary standard (along with the magnitude of inductive failures or invalidating experiences). That strength is dependent on the degree of generality of the primary conceptual standard, i.e. the extent of reality subsumed by it.
The range of one's conceptual existence is the differential between the primary and secondary standards. Inductive experiences, in principle, cannot exceed the range without setting a new conceptual standard.