 Hume adds a further set of objections relating to the morally pernicious aspects of the doctrine of a future state of rewards and punishments. Among the several arguments that he puts forward on this score, four points are especially important. In the first place, Hume asks, what is the point or purpose of punishment in a future state? In this life we assume that punishment must not only be deserved, it must also achieve some relevant social end or value (e.g., contribute to the stability and peace of society). When we are removed from this world these goals are taken away and punishment becomes pointlessly retributive (ESY, 594). The implication of this is that punishment without any further point or purpose is mere vengeance that lacks any proper justification. Second, Hume asks on what basis God determines the extent of our merit and demerit. Among human beings the standard of merit and demerit depends on our moral sentiments and our sense of pleasure and pain. Are we to suppose that God also has human passions and feelings of this kind? (ESY, 594,595; cp. LET, I, 40 [#16]; D, 3.13/156) Third, the doctrine of eternal damnation clearly involves excessive punishment — even for the worst of crimes. Finally, the split between Heaven and Hell supposes “two distinct species of men, the good and the bad. But the greatest part of mankind float between vice and virtue.” (ESY, 594)