religious sanctions, that there is a close affinity between the higher religious sanction and that form of the social sanction which operates through respect for the good opinions of those of our fellow-men whom we love, reverence, or admire. But, quite distinct from all the sanctions thus far enumerated, there is another sanction which is derived from our own reflexion on our own actions, and the approbation or disapprobation which, after such reflexion, we bestow upon them. There are actions which, on no reasonable estimate of probabilities, can ever come to the knowledge of any other person than ourselves, but which we look back on with pleasure or regret. It may be said that, though, in these cases, the legal and the social sanctions are confessedly excluded, the sanction which really operates is the religious sanction, in either its higher or its lower form. But it can hardly be denied that, even where there is no belief in God, or, at least, no vivid sense of His presence nor any effective expectation of His intervention, the same feelings are experienced. These feelings, then, appear to be distinct in character from any of the others which we have so far considered, and they constitute what may appropriately be called the moral sanction, in the strict sense of the term. It is one of the faults of Bentham's system that he confounds this sanction with the social sanction, speaking indifferently of the moral _or_ popular (that is to say, social) sanction; but let any one examine carefully for himself the feelings of satisfaction or dissatisfaction with which he looks back upon past acts of his own life, and ask himself whether he can discover in those feelings any reference to the praise or blame of other persons, actual or possible. There will, if I mistake not, be many of them in which he can discover no such reference, but in which the feeling is simply that of satisfaction with himself for having done what he ought to have done, or dissatisfaction with himself for having done that which he ought not to have done. Whether these feelings admit of analysis and explanation is another question, and one with which I shall deal presently, but of their reality and distinctness no competent and impartial person, on careful self-examination, can well doubt. The answer, then, to our first question, I conceive to be that the moral sanction, properly so called, is distinguished from all other sanctions of conduct in that it has no regard to the prospect of physical pleasure or pain, or to the hope of reward or fear of punishment, or to the estimation in which we shall be held by any other being than ourselves, but that it has regard simply and solely to the internal feeling of satisfaction or dissatisfaction with which, on reflexion, we shall look back upon our own acts. CHAPTER II. THE MORAL SANCTION OR MORAL SENTIMENT. ITS FUNCTIONS AND THE JUSTIFICATION OF ITS CLAIMS TO SUPERIORITY.