With the thesis of a congenital and original inclination to evil, however, we are in the presence of an extreme and, so to speak, totalizing case that falls out of the usual critical framework. Philosophy normally avoids redirecting the entire system of human inclinations to a unique origin that is, in turn, a destination. It is limited above all to denouncing the more or less devastating effect of some of them, first of all the inclinations inherent in the sexual sphere, and usually does not try to establish a complete map in this regard. Because it is characterized by certain constants, the picture is fundamentally open to numerous variants: depending on the time and the context, some inclinations -sometimes considered natural, others socially acquired, others from perversions- cause more concern than others. Which, with respect to a precise recognition of the problem, is something very generic, but it offers at least the opportunity to point out another general fact that dictionaries give an account of. Not all the phenomena that language labels under the figurative sense of the term "inclination" arouse the interest of philosophy. On the contrary, a large number of such phenomena remain constantly on the fringes of speculative turbulence and receive scant attention from philosophers. If it is true that, in the lexicon of the moral tradition, the concept of inclination indicates an area of rather alarming phenomena, it is at the same time true that, in ordinary linguistic usage, to which philosophers also resort, the term usually appears with an innocuous or banal meaning that, on the other hand, does not seem to frighten anyone.