A kind of pain or pleasure which tends to _make_ an individual find his own good in the good of the community is a _sanction_. Of these Bentham mentions four kinds, of which the first alone is not due to the will of others, but is _physical_. Thus the individual may check his inclination to drink by a thought of the ills that flow from drunkenness. Metaphorically, then, he may be said to have a duty not to drink; strictly speaking, however, this is his own obvious interest. The sanctions proper are (a) political, consequences in the way of pleasure and pain (especially pain) attached to injunctions and prohibitions by a legal superior; (b) popular, the consequences following from the more indefinite influence of public opinion--such as being "sent to Coventry," being shunned, rendered unpopular, losing reputation, or honor, etc.; and (3) religious, penalties of hell and rewards of heaven attached to action by a divine being, or similar penances and rewards by the representatives on earth (church, priests, etc.) of this divine being.[168] =Value and Deficiencies of This View.=--The strong point of this explanation of duty is obviously that it recognizes the large, the very large, rôle played by social institutions, regulations, and demands in bringing home to a person the fact that certain acts, whether he is naturally so inclined or not, should be performed. But its weak point is that it tends to identify duty with coercion; to change the "ought" if not into a physical "must," at least into the psychological "must" of fear of pain and hope of pleasure. Hope of reward and fear of penalty are real enough motives in human life; but acts performed mainly or solely on their account do not, in the unprejudiced judgment of mankind, rank very high morally. Habitually to appeal to such motives is rather to weaken than to strengthen the tendencies in the individual which make for right action. The difficulty lies clearly in the purely _external_ character of the "sanctions," and this in turn is due to the fact that the obligations imposed by the demands and expectancies of others do not have any intrinsic connection with the character of the individual of whom they are exacted. They are wholly external burdens and impositions. The individual, with his desires and his pleasures, being made up out of particular states of feeling, is complete in himself. Social relationships must then be alien and external; if they modify in any way the existing body of feelings they are artificial constraints. One individual merely _happens_ to live side by side with other individuals, who are in themselves isolated, and are complete in their isolation. If their external acts conflict, it may be necessary to invade and change the body of feelings which make up the self from which the act flows. Hence duty.