Chap. III.] MORAL SEXSE. 89 



sole restraining motive left is the fear of punishment, and 

 the conviction that in the long-run it would be best for 

 his own selfish interests to regard the good of others rather 

 than his own. 



It is obvious that every one may with an easy con- 

 science gratify his own desires, if they do not interfere 

 with his social instincts, that is, with the good of others ; 

 but in order to be quite free from self-reproach, or at least 

 of anxiety, it is almost necessary for him to avoid the dis- 

 approbation, whether reasonable or not, of his fellow-men. 

 Nor must he break through the fixed habits of his life, es- 

 pecially if these are supported by reason ; for if he does, 

 he will assuredly feel dissatisfaction. He must likewise 

 avoid the reprobation of the one God or gods, in whom, 

 according to his knowledge or superstition, he may be- 

 lieve ; but in this case the additional fear of divine punish- 

 ment often supervenes. 



The strictly Social Virtues at first alone regarded. — 

 The above view of the first origin and nature of the moral 

 sense, which tells us what we ought to do, and of the con- 

 science which reproves us if we disobey it, accords well 

 with what we see of the early and undeveloped condition 

 of this faculty in mankind. The virtues which" must be 

 practised, at least generally, by rude men, so that they 

 may associate in a body, are those which are still recog- 

 nized as the most important. But they are practised al- 

 most exclusively in relation to the men of the same tribe ; 

 and their opposites are not regarded as crimes in relation 

 to the men of other tribes. No tribe could hold together 

 if murder, robbery, treachery, etc., were common ; conse- 

 quently such crimes within the limits of the same tribe 

 4 are branded with everlasting infamy ; " 2S but excite no 



23 See an able article in the ' North British Review,' 1867, p. 395. See 

 also Mr. W. Bagehot's articles on the Importance of Obedience and Cohe. 

 5 



