=Limitations of Doctrine.=--To state the doctrine is almost to criticize it. It comes practically to saying that a sensible and prudent self-love will make us pay due heed to the effect of our activities upon the welfare of others. We are to be benevolent, but the reason is that we get more pleasure, or get pleasure more surely and easily, that way than in any other. We are to be kind, because upon the whole the net return of pleasure is greater that way. This does not mean that Bentham denied the existence of "disinterested motives" in man's make-up; or that he held that all sympathy is coldly calculating. On the contrary, he held that sympathetic reactions to the well-being and suffering of others are involved in our make-up. But as it relates to _motives_ for action he holds that the sympathetic affections influence us only under the form of desire for our own pleasure: they make us rejoice in the rejoicing of others, and move us to act that others may rejoice so that we may thereby rejoice the more. They do not move us to act as direct interests in the welfare of others for their own sake.[147] We shall find that just as Mill transformed the utilitarian theory of motives by substituting quality of happiness for quantity of pleasures, so he also transformed the earlier Benthamite conception of both the internal and the external methods for relating the happiness of the individual and the welfare of society. =II. Mill's Criticism.=--Mill charges Bentham with overlooking the motive in man which makes him love excellence for its own sake. "Even under the head of sympathy," he says: "his recognition does not extend to the more complex forms of the feeling--the love of _loving_, the need of a sympathizing support, or of an object of admiration and reverence."[148] "Self culture, the training by the human being himself of his affections and will ... is a blank in Bentham's system. The other and co-equal part, the regulation of his outward actions, must be altogether halting and imperfect without the first; for how can we judge in what manner many an action will affect the worldly interests of ourselves or others unless we take in, as part of the question, its influence on the regulation of our or their affections and desires?"[149] In other words, Mill saw that the weakness of Bentham's theory lay in his supposition that the factors of character, the powers and desires which make up disposition, are of value only as moving us to seek pleasure; to Mill they have a worth of their own or are _direct_ sources and ingredients of happiness. So Mill says: