But asceticism does not serve religious ends only. Here, as elsewhere, religious interests are only the symbolic form of social and moral interests. The ideal beings to whom the cults are addressed are not the only ones who demand of their followers a certain disdain for suffering: society itself is possible only at this price. Though exalting the strength of man, it is frequently rude to individuals; it necessarily demands perpetual sacrifices from them; it is constantly doing violence to our natural appetites, just because it raises us above ourselves. If we are going to fulfil our duties towards it, then we must be prepared to do violence to our instincts sometimes and to ascend the decline of nature when it is necessary. So there is an asceticism which, being inherent in all social life, is destined to survive all the mythologies and all the dogmas; it is an integral part of all human culture. At bottom, this is the asceticism which is the reason for the existence of and the justification of that which has been taught by the religions of all times. III Having determined what the system of interdicts consists in and what its positive and negative functions are, we must now seek the causes which have given it birth. In one sense, it is logically implied in the very notion of sacredness. All that is sacred is the object of respect, and every sentiment of respect is translated, in him who feels it, by movements of inhibition. In fact, a respected being is always expressed in the consciousness by a representation which, owing to the emotion it inspires, is charged with a high mental energy; consequently, it is armed in such a way as to reject to a distance every other representation which denies it in whole or in part. Now the sacred world and the profane world are antagonistic to each other. They correspond to two forms of life which mutually exclude one another, or which at least cannot be lived at the same time with the same intensity. We cannot give ourselves up entirely to the ideal beings to whom the cult is addressed and also to ourselves and our own interests at the same time; we cannot devote ourselves entirely to the group and entirely to our own egoism at once. Here there are two systems of conscious states which are directed and which direct our conduct towards opposite poles. So the one having the greater power of action should tend to exclude the other from the consciousness. When we think of holy things, the idea of a profane object cannot enter the mind without encountering grave resistance; something within us opposes itself to its installation. This is because the representation of a sacred thing does not tolerate neighbours. But this psychic antagonism and this mutual exclusion of ideas should naturally result in the exclusion of the corresponding things. If the ideas are not to coexist, the things must not touch each other or have any sort of relations. This is the very principle of the interdict.