 He also develops a nuanced account of how literature and art do and should perform this function. For example, in On the Influence he specifies three distinct ways in which literature or poetry promotes the formation of moral character. First, it does so “through light rules”—in other words, through a subtle articulation of ethical principles. Second, and more importantly in his view, it does so by representing good moral role models in a positive light so that people will emulate them: “still better, through good examples”. Third, it also does so by conveying a range of practical experience that is conducive to the formation of moral character and which would otherwise have to be acquired, if at all, by the more arduous and painful route of first-hand experience. In addition, Herder elsewhere implies a fourth important way in which literature contributes to moral character formation: it is a fundamental principle underlying his Popular Songs that literature, by vividly conveying the inner lives—for instance, the fears, hopes, and joys—of other people to its audience or readership, will stir the latter’s sympathies for them and thereby inculcate more moral attitudes toward them. Fifth, Herder in the Calligone adds a further point, concerning “non-linguistic” art, namely, that visual art has a power to make moral ideals attractive by presenting them blended with physical beauty, and that, similarly, music has a power to affect moral character either for good or for ill depending on the principles of conduct that are associated with it.