But now observe that while these three controls, political, religious, and social, severally lead men to subordinate proximate satisfactions to remote satisfactions; and while they are in this respect like the moral control, which habitually requires the subjection of simple presentative feelings to complex representative feelings and postponement of present to future; yet they do not constitute the moral control, but are only preparatory to it--are controls within which the moral control evolves. The command of the political ruler is at first obeyed, not because of its perceived rectitude, but simply because it is his command, which there will be a penalty for disobeying. The check is not a mental representation of the evil consequences which the forbidden act will, in the nature of things, cause: but it is a mental representation of the factitious evil consequences. Down to our own time we trace in legal phrases, the original doctrine that the aggression of one citizen on another is wrong, and will be punished, not so much because of the injury done him, as because of the implied disregard of the king's will. Similarly, the sinfulness of breaking a divine injunction was universally at one time, and is still by many, held to consist in the disobedience to God, rather than in the deliberate entailing of injury; and even now it is a common belief that acts are right only if performed in conscious fulfillment of the divine will: nay, are even wrong if otherwise performed. The like holds, too, with that further control exercised by public opinion. On listening to the remarks made respecting conformity to social rules, it is noticeable that breach of them is condemned not so much because of any essential impropriety as because the world's authority is ignored. How imperfectly the truly moral control is even now differentiated from these controls within which it has been evolving, we see in the fact that the systems of morality criticized at the outset, severally identify moral control with one or other of them. For moralists of one class derive moral rules from the commands of a supreme political power. Those of another class recognize no other origin for them than the revealed divine will. And though men who take social prescription for their guide do not formulate their doctrine, yet the belief, frequently betrayed, that conduct which society permits is not blameworthy, implies that there are those who think right and wrong can be made such by public opinion.