There are two ways in which the moral ideal is maintained,--by education and by punishment. Punishment is the condemnation of wrong-doing by censure or by legal penalties. The unpleasant consequences of neglect of the self-regarding virtues are not punishment; but the reaction of the good forces of society against wrong-doing is as natural as the unpleasant physical effects of imprudence. "If the question as to what moral sanction is means, 'What reason is there why morality exists?' the answer lies not in enumerating the penalties of wrong-doing, but in tracing the origin of morality as an equilibrium of the forces of society.... But the question, 'Why should I be moral?' means, most naturally and usually, What inducements are there to me to do right?" The answer is that motives differ for different individuals. With some, outer social inducements, with others, the approbation and disapprobation of conscience are stronger. These latter ethical pains and pleasures which are felt at the idea of an action stand on a different footing from feelings having regard to external rewards and punishments and also the prospective pleasures and pains of conscience. The man who does right because he shrinks from prospective pains of conscience is not a good man, but intermediate morally between the bad man who seeks only to escape legal punishment and the good man whose pains of conscience felt at the idea of a wrong act prevent his performing it. Punishment wears different shapes according to the point of view from which it is regarded, but, in the distinctively moral view, is reformatory. All punishment is retribution, but not in the sense that it is personal vengeance. The value of this idea of retribution lies in the fact that it places punishment on a line with the process of self-assertion by which species maintain their life; it is a part of the reaction of the organism against anything which impedes its vitality. If, however, punishment avenges the evil deed, it is a confusion to say that it is for the sake of vengeance. The purpose in the mind of those punishing is not necessarily vengeance, and the idea of mere retribution is repugnant to the good man. From the juridic point of view, the object of punishment is prevention; from the moral point of view, reformation. The reformation seeks to destroy a bad ideal, and does not necessarily destroy the individual in whom it is found; but in some cases the wrong-doer's mind is so perverted that only death, it is judged, will suffice. "Here, too, paradoxical as it may seem, though perhaps the chief object of our punishment is the indirect one of bettering others, we punish with death in order to make him a good man and to bring him within the ideal of society.... The penalty of death is thought necessary to bring home to him the enormity of his guilt."