Before taking a further step we must put together the results of this analysis. The essential truths to be carried with us, respecting these three forms of external control to which the social unit is subject, are these: First, that they have evolved with the evolution of society, as means to social self-preservation, necessary under the conditions; and that, by implication, they are in the main congruous with one another. Second, that the correlative internal restraints generated in the social unit are representations of remote results which are incidental rather than necessary--a legal penalty, a supernatural punishment, a social reprobation. Third, that these results, simpler and more directly wrought by personal agencies, can be more vividly conceived than can the results which, in the course of things, actions naturally entail; and the conceptions of them are, therefore, more potent over undeveloped minds. Fourth, that as with the restraints thus generated is always joined the thought of external coercion, there arises the notion of obligation; which so becomes habitually associated with the surrender of immediate special benefits for the sake of distant and general benefits. Fifth, that the moral control corresponds in large measure with the three controls thus originating, in respect of its injunctions; and corresponds, too, in the general nature of the mental processes producing conformity to those injunctions; but differs in their special nature. § 45. For now we are prepared to see that the restraints, properly distinguished as moral, are unlike these restraints out of which they evolve, and with which they are long confounded, in this--they refer not to the extrinsic effects of actions but to their intrinsic effects. The truly moral deterrent from murder is not constituted by a representation of hanging as a consequence, or by a representation of tortures in hell as a consequence, or by a representation of the horror and hatred excited in fellow men; but by a representation of the necessary natural results, the infliction of death-agony on the victim, the destruction of all his possibilities of happiness, the entailed sufferings to his belongings. Neither the thought of imprisonment, nor of divine anger, nor of social disgrace, is that which constitutes the moral check on theft; but the thought of injury to the person robbed, joined with a vague consciousness of the general evils caused by disregard of proprietary rights. Those who reprobate the adulterer on moral grounds have their minds filled, not with ideas of an action for damages, or of future punishment following the breach of a commandment, or of loss of reputation; but they are occupied with ideas of unhappiness entailed on the aggrieved wife or husband, the damaged lives of children, and the diffused mischiefs which go along with disregard of the marriage tie. Conversely, the man who is moved by a moral feeling to help another in difficulty, does not picture to