=(c) Spencer's Account.=--Herbert Spencer (like Bentham) lays emphasis upon the restraining influence of various social influences, but lays stress, as Bentham does not, upon the _internal_ changes effected by long-continued, unremitting pressure exercised through the entire period of human evolution. Taken in itself, the consciousness of duty--the distinctively moral consciousness--is the control of proximate ends by remote ones, of simple by complex aims, of the sensory or presentative by the ideal or representative. An undeveloped individual or race lives and acts in the present; the mature is controlled by foresight of an indefinitely distant future. The thief who steals is actuated by a simple feeling, the mere impulse of acquisition; the business man conducts his acquisition in view of highly complex considerations of property and ownership. A low-grade intelligence acts only upon sensory stimulus, immediately present; a developed mind is moved by elaborate intellectual constructions, by imaginations and ideas which far outrun the observed or observable scene. Each step of the development of intelligence, of culture, whether in the individual or the race, is dependent upon ability to _subordinate_ the immediate simple, physically present tendency and aim to the remote, compound, and only ideally present intention (Spencer, _Principles of Ethics_, Vol. I., Part I, ch. vii.). =Subordination of Near to Remote Good Dependent on Social Influences.=--"The conscious relinquishment of immediate and special good to gain distant and general good ... is a cardinal trait of the self-restraint called moral." But this develops out of forms of restraint which are not moral; where the "relinquishment" and subordination of the present and temporary good is not consciously willed by the individual in view of a conscious appreciation of a distant and inclusive good; but where action in view of the latter is forced upon the individual by outside authority, operating by menace, and having the sanction of fear. These outside controls are three in number: political or legal; supernatural, priestly, or religious; and popular. All these external controls, working through dread of pain and promise of reward, bring about, however, in the individual a habit of looking to the remote, rather than to the proximate, end. At first the thought of these extrinsic consequences, those which do not flow from the act but from the reaction of others to it, is mixed up with the thought of its own proper consequences. But this association causes attention at least to be fixed upon intrinsic consequences that, because of their remoteness and complexity, might otherwise escape attention. Gradually the thought of them grows in clearness and efficacy and dissociates itself as a motive from the externally imposed consequences, and there is a control which alone is truly moral. =The Internal Sanction.=--