of the subject with which they had to deal.[116] [Footnote 112: Maudsley, _Responsibility in Mental Disease_, p. 133 _sqq._ von Krafft-Ebing, _Lehrbuch der gerichtlichen Psychopathologie_, p. 308 _sqq._] [Footnote 113: Gadelius, _Om tvångstankar_, p. 168 _sq._ Paulhan, _L'activité mentale_, p. 374.] [Footnote 114: Maudsley, _op. cit._ p. 141.] [Footnote 115: Pinel, _Traité médico-philosophique sur l'aliénation mentale_, p. 156: "Je ne fut pas peu surpris de voir plusieurs aliénés qui n'offroient à aucune époque aucune lésion de l'entendement, et qui étoient dominés par une sorte d'instinct de fureur, comme si les facultés affectives seules avoient été lésées."] [Footnote 116: Sir James Stephen (_Digest_, art. 28, p. 20 _sq._) thinks it _possible_ that, according to the present law of England, an act is not criminal if the person who does it is, at the time when it is done, prevented by any disease affecting his mind from controlling his own conduct, unless the absence of the power of control has been produced by his own default.] * * * * * That moral judgments are generally passed, in the first instance, with reference to acts immediately intended, and consider motives only in proportion as the judgment is influenced by reflection, holds good, not only of moral blame, but of moral praise. Every religion presents innumerable examples of people who do "good deeds" only in expectation of heavenly reward. This implies the assumption that the Deity judges upon actions without much regard to their motives; for if motives were duly considered, a man could not be held rewardable for an act which he performs solely for his own benefit. We are told that the homage which the Chinese "render the gods and goddesses believed to be concerned in the management of the affairs of this world is exceedingly formal, mechanical, and heartless," and that "there seems to be no special importance attached to purity of heart."[117] According to Caldwell, "the Hindu religionist enjoins the act alone, and affirms that motives have nothing to do with merit."[118] The argument, "Obey the law because it will {300} profit you to do so," constitutes the fundamental motive of Deuteronomy, as appears from phrases like these: "That it may go well with thee," "That thy days may be prolonged."[119] Speaking of the modern Egyptians, Lane observes that "from their own profession it appears that they are as much excited to the giving of alms by the expectation of enjoying corresponding rewards in heaven as by pity for the distresses of their fellow-creatures, or a disinterested wish to do the will of God."[120] Something similar may be said, not only of the "good deeds" of Muhammedans, but of those of many Christians. Did not Paley expressly define virtue as "the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness"?[121] [Footnote 117: Doolittle, _Social Life of the Chinese_, ii. 397.]