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 *** 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.
5. Another, that "takes advantage" of reward; likes praise but is merely made conceited by it, hates blame but is merely made angry by it, fears punishment and finds its main goad to good conduct in this fear.
6. Then there are those in whom all these motives operate in greater or lesser degree,--the so-called normal person. In reality he has his special inclinations and dreads.
7. The majority of people are influenced mainly by the group with which they have cast their positions, the blame of others being relatively unimportant or arousing anger. For there is this great difference between our reactions to praise and blame: that while the praise of almost any one and for almost any quality is welcome, the blame of only a few is taken "well," and for the rest there is anger, contempt or defiance. The influence of blame varies with the respect, love and especially acknowledged superiority of the blamer. The "boss" has a right to blame and so has father or mother while we are children, but we resent bitterly the blame of a fellow employee; "he has no right to blame," and we rebel against the blame of our parents when we grow up. In fact, the war of the old and new generations starts with the criticism of the elder folk and the resentment of the younger folk.
It will be seen that reaction to praise and blame, etc., will depend upon the irritability of ego feeling, the love of superiority and the dislike for inferiority. This basic situation we must defer discussing, but what is of importance is that the primitive disciplinary weapons we have discussed never lose their cardinal value and remain throughout life and in all societies the prime modes of thought and conduct.
In similar fashion the conscience types might be depicted. From the over-conscientious who rigidly hold themselves to an ideal, who watch every departure from perfection with agony and self-reproach, and who may either reach the highest level or "break down" and become inefficient to the almost conscienceless group, doing only what seems more profitable, are many intermediate types merging one with the other.
There are people whose conscience is localized, as the self-sacrificing father who is a pirate in business, or as the policeman who holds rigidly to conscience in courage and loyalty to his fellows, but who finds no internal reproach when he takes a bribe or perjures himself about a criminal. What we call a code is really a localized conscience, and there are many men whose consciences do not permit seduction of the virgin but who are quite easy in mind about an intrigue with a married woman. So, too, you may be as wily as you please in business but find cheating at cards base and unthinkable. Conscience in the abstract may be a divine entity, but in the realities of everyday life it is a medley of motives, purposes and teachings, varying from the grotesque and mischief-working to the sublime and splendid.
