In so far as this is the case Goodness of Conduct becomes an ulterior end, the attainment of which lies outside and beyond the range of immediate volition. § 4. It remains to consider by what standard the value of conduct or character,[94] thus intuitively judged to be good in itself, is to be co-ordinated and compared with that of other good things. I shall not now attempt to establish such a standard; but a little reflection may enable us to limit considerably the range of comparison for which it is required. For I think that if we consider carefully such permanent results as are commonly judged to be good, other than qualities of human beings, we can find nothing that, on reflection, appears to possess this quality of goodness out of relation to human existence, or at least to some consciousness or feeling.[95] For example, we commonly judge some inanimate objects, scenes, etc. to be good as possessing beauty, and others bad from ugliness: still no one would consider it rational to aim at the production of beauty in external nature, apart from any possible contemplation of it by human beings. In fact when beauty is maintained to be objective, it is not commonly meant that it exists as beauty out of relation to any mind whatsoever: but only that there is some standard of beauty valid for all minds. It may, however, be said that beauty and other results commonly judged to be good, though we do not conceive them to exist out of relation to human beings (or at least minds of some kind), are yet so far separable as ends from the human beings on whom their existence depends, that their realisation may conceivably come into competition with the perfection or happiness of these beings. Thus, though beautiful things cannot be thought worth producing except as possible objects of contemplation, still a man may devote himself to their production without any consideration of the persons who are to contemplate them. Similarly knowledge is a good which cannot exist except in minds; and yet one may be more interested in the development of knowledge than in its possession by any particular minds; and may take the former as an ultimate end without regarding the latter.