If the statements thus far made in this chapter be accepted, it follows that the feelings of self-approbation and self-disapprobation, which constitute the moral sanction, by no means invariably supervene on acts of the same kind even in the case of the same individual, much less in the case of different individuals, and that the acts which elicit the moral sanction depend, to a considerable extent, on the circumstances and education of the person who passes judgment on them. The moral sanction, therefore, though it always consists in the feelings of self-approbation, or self-disapprobation, of satisfaction or dissatisfaction at one's own acts, is neither uniform, absolute, nor infallible; but varies, as applied not only by different individuals but by the same individual at different times, in relation to varying conditions of education, temperament, nationality, and, generally, of circumstances both external and internal. Lastly, it admits of constant improvement and correction. How, then, it may be asked, do we justify the application of this sanction, and why do we regard it as not only a legitimate sanction of conduct, but as the most important of all sanctions, and, in cases of conflict, the supreme and final sanction? The answer to this question is that, if we regard an action as wrong, no matter whether our opinion be correct or not, no external considerations whatsoever can compensate us for acting contrary to our convictions. Human nature, in its normal condition, is so constituted that the remorse felt, when we look back upon a wrong action, far outweighs any pleasure we may have derived from it, just as the satisfaction with which we look back upon a right action far more than compensates for any pain with which it may have been attended. The 'mens sibi conscia recti' is the highest reward which a man can have, as, on the other hand, the retrospect on base, unjust, or cruel actions constitutes the most acute of torments. Now, when a man looks back upon his past actions, what he regards is not so much the result of his acts as the intention and the motives by which the intention was actuated. It is not, therefore, what he would now think of the act so much as what he then thought of it that is the object of his approbation or disapprobation. And, consequently, even though his opinions as to the nature of the act may meanwhile have undergone alteration, he approves or disapproves of what was his intention at the moment of performing it and of the state of mind from which it then proceeded. It is true that the subsequent results of our acts and any change in our estimate of their moral character may considerably modify the feelings with which we look back upon them, but, still, in the main, it holds good that the approval or disapproval with which we regard our past conduct depends rather upon the opinions of right and wrong which we entertained at the moment of action than those which we have come to entertain since.