=97.= It is obvious that all the rules, which were enumerated above as likely to be useful in _almost any_ state of society, can _also_ be defended owing to results which they produce under conditions which exist only in particular states of society. And it should be noticed that we are entitled to reckon among these conditions the sanctions of legal penalties, of social disapproval, and of private remorse, where these exist. These sanctions are, indeed, commonly treated by Ethics only as motives for the doing of actions of which the utility can be proved independently of the existence of these sanctions. And it may be admitted that sanctions _ought_ not to be attached to actions which would not be right independently. Nevertheless it is plain that, where they do exist, they are not only motives but also justifications for the actions in question. One of the chief reasons why an action should not be done in any particular state of society is that it will be punished; since the punishment is in general itself a greater evil than would have been caused by the omission of the action punished. Thus the existence of a punishment may be an adequate reason for regarding an action as generally wrong, even though it has no other bad effects but even slightly good ones. The fact that an action will be punished is a condition of exactly the same kind as others of more or less permanence, which must be taken into account in discussing the general utility or disutility of an action in a particular state of society. =98.= It is plain, then, that the rules commonly recognised by Common Sense, in the society in which we live, and commonly advocated as if they were all equally and universally right and good, are of very different orders. Even those which seem to be most universally good as means, can only be shewn to be so, because of the existence of conditions, which, though perhaps evils, may be taken to be necessary; and even these owe their more obvious utilities to the existence of other conditions, which cannot be taken to be necessary except over longer or shorter periods of history, and many of which are evils. Others seem to be justifiable _solely_ by the existence of such more or less temporary conditions, unless we abandon the attempt to shew that they are means to that preservation of society, which is itself a mere means, and are able to establish that they are directly means to things good or evil in themselves, but which are not commonly recognised to be such.