Connected with this is the assertion that morality must have an inward, not an external standard. The evolutionists are inclined to condemn utilitarianism as a theory of consequences, dealing solely with work produced. According to Mill, "utilitarian moralists have gone beyond almost all others in affirming that the motive has nothing to do with the morality of the action, though much with the worth of the agent."[148] And this seems to be just what evolutionism objects to. Even the worth of the agent is, according to utilitarianism, only a tendency to perform the actions called moral: "a good or a bad disposition" is said to be "a bent of character from which useful or from which hurtful actions are likely to arise."[149] Against this view Mr Stephen maintains that "the attempt to secure an absolute and immutable moral law in its external shape must be illusory. The moral law can be stated unconditionally when it is stated in the form 'Be this,' but not when it is stated in the form 'Do this.'"[150] This, however, appears to express the matter in a way not free from difficulty. The organic view of conduct will object not only to considering action apart from character, but also to considering character apart from action. We must treat conduct as a whole: and, in order to do so, we must treat it as both arising out of and forming character; and we must treat character not as mere potentiality, but as it realises itself in conduct. The weakness of the utilitarian theory is its method of treating actions merely in respect of their results: the evolutionist must show how results are connected with motives,--how character and conduct are different aspects of a whole. [Sidenote: (c) and as related solely to sensibility,] [Sidenote: of which there is no common measure.]