But it is a grim law that sensual pleasures do not last beyond the period of gratification. If this were not so there could be no morality in the world, and conscience would never reach any importance. Whether we gratify sex appetite or gastric hunger, the pleasure goes at once. True, there may be a short afterglow of good feeling, but rarely is it strongly affective, and very often it is replaced by a positive repulsion for the appetite. On the other hand, to be out of conformity with your group is a permanent pain, and the fear of being found out is an anxiety often too great to be endured. And so our child, with the tart gone, wishes he had not taken it, perhaps not clearly or verbally; he is regretful, let us say. Out of this regret, out of this fear of being found out, out of the pain of nonconformity, arises the conscience feeling which says, "Thou shalt not" or "Thou shalt," according to social teaching. It may be objected that "Conscience often arrays itself against society, against social teaching, against perhaps all men." It is not my place to trace the growth in mind of the idea of the Absolute Good, or absolute right and wrong, with which a man must align himself. I believe it is the strength of the ego feeling which gives to some the vigor and unyieldingness of their conscience. "I am right," says such a person, "and the rest of the world is wrong. God is with me, my conscience and future times will agree," thus appealing to the distant tribunal as James pointed out. All the insane hospitals have their sufferers for conscience's sake, paranoid personalities whose egos have expanded to infallibility and whose consciences are correspondingly developed. Conscience thus represents the power of the permanent purposes and ideals of the individuals, and it wars on the less permanent desires and impulses, because there is in memory the uneasiness and anxiety that resulted from indulgence and the pain of the feeling of inferiority that results when one is hiding a secret weakness or undergoing reproof or punishment. This group of permanent purposes, ideals and aspirations corresponds closely to the censor of the Freudian concept and here is an example where a new name successfully disguises an age-old thought. In other words, conscience is social in its origin, developing differently in different people according to their teaching, intelligence, will, ego-feeling, instincts, etc. From the standpoint of character analysis there are many types of people in regard to conscience development. In respect to the reactions to praise and blame the following types are conspicuous: 1. A "weak" group in whom these act as apparently the sole motives. 2. A group energized by love of praise. 3. A group energized mainly by fear of blame. 4. A type that scorns anything but material reward.