John Stuart Mill

John Stuart Mill (20 May 1806 – 8 May 1873), usually cited as J. S. Mill, was a British philosopher, political economist, and civil servant. One of the most influential thinkers in the history of classical liberalism, he contributed widely to social theory, political theory, and political economy. Dubbed "the most influential English-speaking philosopher of the nineteenth century",[8] Mill's conception of liberty justified the freedom of the individual in opposition to unlimited state and social control.[9]

Mill was a proponent of utilitarianism, an ethical theory developed by his predecessor Jeremy Bentham. He contributed to the investigation of scientific methodology, though his knowledge of the topic was based on the writings of others, notably William Whewell, John Herschel, and Auguste Comte, and research carried out for Mill by Alexander Bain. Mill engaged in written debate with Whewell.[10]

A member of the Liberal Party, he was also the second Member of Parliament to call for women's suffrage after Henry Hunt in 1832.[11][12]

John Stuart Mill
John Stuart Mill by London Stereoscopic Company, c1870
Mill c. 1870
Member of the British Parliament
for City and Westminster
In office
25 July 1865 – 17 November 1868
Personal details
Born20 May 1806
Pentonville, London, England
Died8 May 1873 (aged 66)
Avignon, France
Political partyLiberal
Harriet Taylor
(m. 1851; died 1858)
Alma materUniversity College, London

Philosophy career
Era19th-century philosophy
Classical economics
RegionWestern philosophy
SchoolEmpiricism, utilitarianism, psychologism, classical liberalism
Main interests
Political philosophy, ethics, economics, inductive logic
Notable ideas
Public/private sphere, social liberty, hierarchy of pleasures in utilitarianism, rule utilitarianism, classical liberalism, early liberal feminism, harm principle, Mill's Methods, direct reference theory
John Stuart Mill signature


John Stuart Mill was born at 13 Rodney Street in Pentonville, Middlesex, the eldest son of the Scottish philosopher, historian and economist James Mill, and Harriet Barrow. John Stuart was educated by his father, with the advice and assistance of Jeremy Bentham and Francis Place. He was given an extremely rigorous upbringing, and was deliberately shielded from association with children his own age other than his siblings. His father, a follower of Bentham and an adherent of associationism, had as his explicit aim to create a genius intellect that would carry on the cause of utilitarianism and its implementation after he and Bentham had died.[13]

Mill was a notably precocious child. He describes his education in his autobiography. At the age of three he was taught Greek.[14] By the age of eight, he had read Aesop's Fables, Xenophon's Anabasis,[14] and the whole of Herodotus,[14] and was acquainted with Lucian, Diogenes Laërtius, Isocrates and six dialogues of Plato.[14] He had also read a great deal of history in English and had been taught arithmetic, physics and astronomy.

At the age of eight, Mill began studying Latin, the works of Euclid, and algebra, and was appointed schoolmaster to the younger children of the family. His main reading was still history, but he went through all the commonly taught Latin and Greek authors and by the age of ten could read Plato and Demosthenes with ease. His father also thought that it was important for Mill to study and compose poetry. One of Mill's earliest poetic compositions was a continuation of the Iliad. In his spare time he also enjoyed reading about natural sciences and popular novels, such as Don Quixote and Robinson Crusoe.

His father's work, The History of British India was published in 1818; immediately thereafter, at about the age of twelve, Mill began a thorough study of the scholastic logic, at the same time reading Aristotle's logical treatises in the original language. In the following year he was introduced to political economy and studied Adam Smith and David Ricardo with his father, ultimately completing their classical economic view of factors of production. Mill's comptes rendus of his daily economy lessons helped his father in writing Elements of Political Economy in 1821, a textbook to promote the ideas of Ricardian economics; however, the book lacked popular support.[15] Ricardo, who was a close friend of his father, used to invite the young Mill to his house for a walk in order to talk about political economy.

At the age of fourteen, Mill stayed a year in France with the family of Sir Samuel Bentham, brother of Jeremy Bentham. The mountain scenery he saw led to a lifelong taste for mountain landscapes. The lively and friendly way of life of the French also left a deep impression on him. In Montpellier, he attended the winter courses on chemistry, zoology, logic of the Faculté des Sciences, as well as taking a course in higher mathematics. While coming and going from France, he stayed in Paris for a few days in the house of the renowned economist Jean-Baptiste Say, a friend of Mill's father. There he met many leaders of the Liberal party, as well as other notable Parisians, including Henri Saint-Simon.

Mill went through months of sadness and pondered suicide at twenty years of age. According to the opening paragraphs of Chapter V of his autobiography, he had asked himself whether the creation of a just society, his life's objective, would actually make him happy. His heart answered "no", and unsurprisingly he lost the happiness of striving towards this objective. Eventually, the poetry of William Wordsworth showed him that beauty generates compassion for others and stimulates joy.

 John Stuart Mill's Mental Breakdown, Victorian Unconversions, and Romantic Poetry With renewed joy he continued to work towards a just society, but with more relish for the journey. He considered this one of the most pivotal shifts in his thinking. In fact, many of the differences between him and his father stemmed from this expanded source of joy.

Mill had been engaged in a pen-friendship with Auguste Comte, the founder of positivism and sociology, since Mill first contacted Comte in November 1841. Comte's sociologie was more an early philosophy of science than we perhaps know it today, and the positive philosophy aided in Mill's broad rejection of Benthamism.[16]

As a nonconformist who refused to subscribe to the Thirty-Nine Articles of the Church of England, Mill was not eligible to study at the University of Oxford or the University of Cambridge.[17] Instead he followed his father to work for the East India Company, and attended University College, London, to hear the lectures of John Austin, the first Professor of Jurisprudence.[18] He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1856.[19]

Mill's career as a colonial administrator at the British East India Company spanned from when he was 17 years old in 1823 until 1858, when the Company was abolished in favor of direct rule by the British crown over India.[20] In 1836, he was promoted to the Company's Political Department, where he was responsible for correspondence pertaining to the Company's relations with the princely states, and in 1856, was finally promoted to the position of Examiner of Indian Correspondence. In On Liberty, A Few Words on Non-Intervention, and other works, Mill defended British imperialism by arguing that a fundamental distinction existed between civilized and barbarous peoples.[21] Mill viewed countries such as India and China as having once been progressive, but that were now stagnant and barbarous, thus legitimizing British rule as benevolent despotism, "provided the end is [the barbarians'] improvement."[22] When the crown proposed to take direct control over the colonies in India, he was tasked with defending Company rule, penning Memorandum on the Improvements in the Administration of India during the Last Thirty Years among other petitions.[23] He was offered a seat on the Council of India, the body created to advise the new Secretary of State for India, but declined, citing his disapproval of the new system of rule.[23]

In 1851, Mill married Harriet Taylor after 21 years of intimate friendship. Taylor was married when they met, and their relationship was close but generally believed to be chaste during the years before her first husband died. Brilliant in her own right, Taylor was a significant influence on Mill's work and ideas during both friendship and marriage. His relationship with Harriet Taylor reinforced Mill's advocacy of women's rights. He cites her influence in his final revision of On Liberty, which was published shortly after her death. Taylor died in 1858 after developing severe lung congestion, after only seven years of marriage to Mill.

Between the years 1865 and 1868 Mill served as Lord Rector of the University of St. Andrews. During the same period, 1865–68, he was a Member of Parliament for City and Westminster.[24][25] He was sitting for the Liberal Party. During his time as an MP, Mill advocated easing the burdens on Ireland. In 1866, Mill became the first person in the history of Parliament to call for women to be given the right to vote, vigorously defending this position in subsequent debate. Mill became a strong advocate of such social reforms as labour unions and farm cooperatives. In Considerations on Representative Government, Mill called for various reforms of Parliament and voting, especially proportional representation, the single transferable vote, and the extension of suffrage. In April 1868, Mill favoured in a Commons debate the retention of capital punishment for such crimes as aggravated murder; he termed its abolition "an effeminacy in the general mind of the country."[26]

He was godfather to the philosopher Bertrand Russell.

In his views on religion, Mill was an agnostic and a skeptic.[27][28][29][30]

Mill died in 1873 of erysipelas in Avignon, France, where his body was buried alongside his wife's.


Stuart Mill G F Watts
Portrait of Mill by George Frederic Watts (1873)

A System of Logic

Mill joined the debate over scientific method which followed on from John Herschel's 1830 publication of A Preliminary Discourse on the study of Natural Philosophy, which incorporated inductive reasoning from the known to the unknown, discovering general laws in specific facts and verifying these laws empirically. William Whewell expanded on this in his 1837 History of the Inductive Sciences, from the Earliest to the Present Time followed in 1840 by The Philosophy of the Inductive Sciences, Founded Upon their History, presenting induction as the mind superimposing concepts on facts. Laws were self-evident truths, which could be known without need for empirical verification. Mill countered this in 1843 in A System of Logic, Ratiocinative and Inductive, Being a Connected View of the Principles of Evidence, and the Methods of Scientific Investigation. In Mill's Methods of induction, like Herschel's, laws were discovered through observation and induction, and required empirical verification.[31]

Theory of liberty

Mill's On Liberty addresses the nature and limits of the power that can be legitimately exercised by society over the individual. However Mill is clear that his concern for liberty does not extend to all individuals and all societies. He states that "Despotism is a legitimate mode of government in dealing with barbarians".[32]

Mill states that it is acceptable to harm oneself as long as the person doing so is not harming others. He also argues that individuals should be prevented from doing lasting, serious harm to themselves or their property by the harm principle. Because no one exists in isolation, harm done to oneself may also harm others, and destroying property deprives the community as well as oneself.[33] Mill excuses those who are "incapable of self-government" from this principle, such as young children or those living in "backward states of society".

Though this principle seems clear, there are a number of complications. For example, Mill explicitly states that "harms" may include acts of omission as well as acts of commission. Thus, failing to rescue a drowning child counts as a harmful act, as does failing to pay taxes, or failing to appear as a witness in court. All such harmful omissions may be regulated, according to Mill. By contrast, it does not count as harming someone if – without force or fraud – the affected individual consents to assume the risk: thus one may permissibly offer unsafe employment to others, provided there is no deception involved. (Mill does, however, recognise one limit to consent: society should not permit people to sell themselves into slavery). In these and other cases, it is important to bear in mind that the arguments in On Liberty are grounded on the principle of Utility, and not on appeals to natural rights.

The question of what counts as a self-regarding action and what actions, whether of omission or commission, constitute harmful actions subject to regulation, continues to exercise interpreters of Mill. It is important to emphasise that Mill did not consider giving offence to constitute "harm"; an action could not be restricted because it violated the conventions or morals of a given society.

On Liberty involves an impassioned defense of free speech. Mill argues that free discourse is a necessary condition for intellectual and social progress. We can never be sure, he contends, that a silenced opinion does not contain some element of the truth. He also argues that allowing people to air false opinions is productive for two reasons. First, individuals are more likely to abandon erroneous beliefs if they are engaged in an open exchange of ideas. Second, by forcing other individuals to re-examine and re-affirm their beliefs in the process of debate, these beliefs are kept from declining into mere dogma. It is not enough for Mill that one simply has an unexamined belief that happens to be true; one must understand why the belief in question is the true one. Along those same lines Mill wrote, "unmeasured vituperation, employed on the side of prevailing opinion, really does deter people from expressing contrary opinions, and from listening to those who express them."[34]

J S Mill and H Taylor
John Stuart Mill and Helen Taylor. Helen was the daughter of Harriet Taylor and collaborated with Mill for fifteen years after her mother's death in 1858.

Social liberty and tyranny of majority

Mill believed that "the struggle between Liberty and Authority is the most conspicuous feature in the portions of history".[35] For him, liberty in antiquity was a "contest ... between subjects, or some classes of subjects, and the government."[35] Mill defined "social liberty" as protection from "the tyranny of political rulers". He introduced a number of different concepts of the form tyranny can take, referred to as social tyranny, and tyranny of the majority.

Social liberty for Mill meant putting limits on the ruler's power so that he would not be able to use his power on his own wishes and make decisions which could harm society; in other words, people should have the right to have a say in the government's decisions. He said that social liberty was "the nature and limits of the power which can be legitimately exercised by society over the individual". It was attempted in two ways: first, by obtaining recognition of certain immunities, called political liberties or rights; second, by establishment of a system of "constitutional checks".

However, in Mill's view, limiting the power of government was not enough. He stated, "Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practices a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself."[36]


John Stuart Mill's view on liberty, which was influenced by Joseph Priestley and Josiah Warren, is that the individual ought to be free to do as she/he wishes unless she/he harms others. Individuals are rational enough to make decisions about their well being. Government should interfere when it is for the protection of society. Mill explained:

The sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinion of others, to do so would be wise, or even right ... The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. In the part which merely concerns him, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.[37]

Freedom of speech

An influential advocate of freedom of speech, Mill objected to censorship. He says:

I choose, by preference the cases which are least favourable to me – In which the argument opposing freedom of opinion, both on truth and that of utility, is considered the strongest. Let the opinions impugned be the belief of God and in a future state, or any of the commonly received doctrines of morality ... But I must be permitted to observe that it is not the feeling sure of a doctrine (be it what it may) which I call an assumption of infallibility. It is the undertaking to decide that question for others, without allowing them to hear what can be said on the contrary side. And I denounce and reprobate this pretension not the less if it is put forth on the side of my most solemn convictions. However, positive anyone's persuasion may be, not only of the faculty but of the pernicious consequences, but (to adopt expressions which I altogether condemn) the immorality and impiety of opinion. – yet if, in pursuance of that private judgement, though backed by the public judgement of his country or contemporaries, he prevents the opinion from being heard in its defence, he assumes infallibility. And so far from the assumption being less objectionable or less dangerous because the opinion is called immoral or impious, this is the case of all others in which it is most fatal.[38]

Mill outlines the benefits of 'searching for and discovering the truth' as a way to further knowledge. He argued that even if an opinion is false, the truth can be better understood by refuting the error. And as most opinions are neither completely true nor completely false, he points out that allowing free expression allows the airing of competing views as a way to preserve partial truth in various opinions.[39] Worried about minority views being suppressed, Mill also argued in support of freedom of speech on political grounds, stating that it is a critical component for a representative government to have in order to empower debate over public policy.[39] Mill also eloquently argued that freedom of expression allows for personal growth and self-realization. He said that freedom of speech was a vital way to develop talents and realise a person's potential and creativity. He repeatedly said that eccentricity was preferable to uniformity and stagnation.[39]

Harm principle

The belief that the freedom of speech will advance the society was formed with trust of the public's ability to filter. If any argument is really wrong or harmful, the public will judge it as wrong or harmful, and then those arguments cannot be sustained and will be excluded. Mill argued that even any arguments which are used in justifying murder or rebellion against the government shouldn't be politically suppressed or socially persecuted. According to him, if rebellion is really necessary, people should rebel; if murder is truly proper, it should be allowed. But, the way to express those arguments should be a public speech or writing, not in a way that causes actual harm to others. This is the harm principle.

That the only purpose for which power can be rightfully exercised over any member of a civilised community, against his will, is to prevent harm to others.[40]

At the beginning of the twentieth century, Associate Justice Oliver Wendell Holmes Jr. made the standard of "clear and present danger" based on Mill's idea. In the majority opinion, Holmes writes:

The question in every case is whether the words used are used in such circumstances and are of such a nature as to create a clear and present danger that they will bring about the substantive evils that Congress has a right to prevent.[41]

Holmes suggested that shouting out "Fire!" in a dark theatre, which makes people panic and gets them injured, would be such a case of speech that creates an illegal danger.[42] But if the situation allows people to reason by themselves and decide to accept it or not, any argument or theology should not be blocked.

Nowadays, Mill's argument is generally accepted by many democratic countries, and they have laws at least guided by the harm principle. For example, in American law some exceptions limit free speech such as obscenity, defamation, breach of peace, and "fighting words".[43]


Mill, an employee for the British East India Company from 1823 to 1858,[44] argued in support of what he called a 'benevolent despotism' with regard to the colonies.[45] Mill argued that "To suppose that the same international customs, and the same rules of international morality, can obtain between one civilized nation and another, and between civilized nations and barbarians, is a grave error. ... To characterize any conduct whatever towards a barbarous people as a violation of the law of nations, only shows that he who so speaks has never considered the subject."[46]


In 1850, Mill sent an anonymous letter (which came to be known under the title "The Negro Question"),[47] in rebuttal to Thomas Carlyle's anonymous letter to Fraser's Magazine for Town and Country in which Carlyle argued for slavery. Mill supported abolition in the United States.

In Mill's essay from 1869, "The Subjection of Women", he expressed his opposition to slavery:

This absolutely extreme case of the law of force, condemned by those who can tolerate almost every other form of arbitrary power, and which, of all others, presents features the most revolting to the feeling of all who look at it from an impartial position, was the law of civilized and Christian England within the memory of persons now living: and in one half of Angle-Saxon America three or four years ago, not only did slavery exist, but the slave trade, and the breeding of slaves expressly for it, was a general practice between slave states. Yet not only was there a greater strength of sentiment against it, but, in England at least, a less amount either of feeling or of interest in favour of it, than of any other of the customary abuses of force: for its motive was the love of gain, unmixed and undisguised: and those who profited by it were a very small numerical fraction of the country, while the natural feeling of all who were not personally interested in it, was unmitigated abhorrence.[48]

Women's rights

John Stuart Mill, Vanity Fair, 1873-03-29
"A Feminine Philosopher". Caricature by Spy published in Vanity Fair in 1873.

Mill's view of history was that right up until his time "the whole of the female" and "the great majority of the male sex" were simply "slaves". He countered arguments to the contrary, arguing that relations between sexes simply amounted to "the legal subordination of one sex to the other – [which] is wrong itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a principle of perfect equality." With this, Mill can be considered among the earliest male proponents of gender equality. His book The Subjection of Women (1861, published 1869) is one of the earliest written on this subject by a male author. In The Subjection of Women Mill attempts to make a case for perfect equality.[49] He talks about the role of women in marriage and how it needed to be changed. There, Mill comments on three major facets of women's lives that he felt are hindering them: society and gender construction, education, and marriage. He argued that the oppression of women was one of the few remaining relics from ancient times, a set of prejudices that severely impeded the progress of humanity.[48][50]

As a Member of Parliament, Mill introduced an unsuccessful amendment to the Reform Bill to substitute the word 'person' in place of 'man'.[51]


The canonical statement of Mill's utilitarianism can be found in Utilitarianism. This philosophy has a long tradition, although Mill's account is primarily influenced by Jeremy Bentham and Mill's father James Mill.

Jeremy Bentham's famous formulation of utilitarianism is known as the "greatest-happiness principle". It holds that one must always act so as to produce the greatest aggregate happiness among all sentient beings, within reason. In a similar vein, Mill's method of determining the best utility is that a moral agent, when given the choice between two or more actions, ought to choose the action that contributes most to (maximizes) the total happiness in the world. Happiness in this context is understood as the production of pleasure or privation of pain. Given that determining the action that produces the most utility is not always so clear cut, Mill suggests that the utilitarian moral agent, when attempting to rank the utility of different actions, should refer to the general experience of persons. That is, if people generally experience more happiness following action X than they do action Y, the utilitarian should conclude that action X produces more utility than, and is thus favorable to, action Y.[52]

Utilitarianism is built upon the basis of consequentialism, that is, the means are justified based solely off the result of said actions. The overarching goal of Utilitarianism – the ideal consequence – is to achieve the "greatest good for the greatest number as the end result of human action".[53] Mill states in his writings on Utilitarianism that "happiness is the sole end of human action."[26] This statement brought about a bit of controversy, which is why Mill took it a step further, explaining how the very nature of humans wanting happiness, and who "take it to be reasonable under free consideration", demands that happiness is indeed desirable.[8] In other words, free will leads everyone to make actions inclined on their own happiness, unless reasoned that it would improve the happiness of others, in which case, the greatest utility is still being achieved. To that extent, the Utilitarianism that Mill is describing is a default lifestyle that he believes is what people who have not studied a specific opposing field of ethics would naturally and subconsciously utilize when faced with decision. Utilitarianism is thought of by some of its activists to be a more developed and overarching ethical theory of Kant's belief in good will however, and not just some default cognitive process of humans. Where Kant would argue that reason can only be used properly by good will, Mill would say that the only way to universally create fair laws and systems would be to step back to the consequences, whereby Kant's ethical theories become based around the ultimate good – utility.[54] By this logic the only valid way to discern what is proper reason would be to view the consequences of any action and weigh the good and the bad, even if on the surface, the ethical reasoning seems to indicate a different train of thought.

Mill's major contribution to utilitarianism is his argument for the qualitative separation of pleasures. Bentham treats all forms of happiness as equal, whereas Mill argues that intellectual and moral pleasures (higher pleasures) are superior to more physical forms of pleasure (lower pleasures). Mill distinguishes between happiness and contentment, claiming that the former is of higher value than the latter, a belief wittily encapsulated in the statement that "it is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied. And if the fool, or the pig, are of a different opinion, it is because they only know their own side of the question."[52]

Mill defines the difference between higher and lower forms of pleasure with the principle that those who have experienced both tend to prefer one over the other. This is, perhaps, in direct contrast with Bentham's statement that "Quantity of pleasure being equal, push-pin is as good as poetry",[55] that, if a simple child's game like hopscotch causes more pleasure to more people than a night at the opera house, it is more imperative upon a society to devote more resources to propagating hopscotch than running opera houses. Mill's argument is that the "simple pleasures" tend to be preferred by people who have no experience with high art, and are therefore not in a proper position to judge. Mill also argues that people who, for example, are noble or practice philosophy, benefit society more than those who engage in individualist practices for pleasure, which are lower forms of happiness. It is not the agent's own greatest happiness that matters "but the greatest amount of happiness altogether".[56]

Mill separated his explanation of Utilitarianism into five different sections; General Remarks, What Utilitarianism Is, Of the Ultimate Sanction of the Principle of Utility, Of What Sort of Proof the Principle of Utility is Susceptible, and Of the Connection between Justice and Utility. In the General Remarks portion of his essay he speaks how next to no progress has been made when it comes to judging what is right and what is wrong of morality and if there is such a thing as moral instinct (which he argues that there may not be). However he agrees that in general "Our moral faculty, according to all those of its interpreters who are entitled to the name of thinkers, supplies us only with the general principles of moral judgments".[57] In the second chapter of his essay he focuses no longer on background information but Utilitarianism itself. He quotes Utilitarianism as "The greatest happiness principle" And defines this theory by saying that pleasure and no pain are the only inherently good things in the world and expands on it by saying that "actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness. By happiness is intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure."[58] He views it not as an animalistic concept because he sees seeking out pleasure as a way of using our higher facilities. He also says in this chapter that the happiness principle is based not exclusively on the individual but mainly on the community.

In his next chapter he focuses in more on the specifics of Utilitarianism when he writes about the sanctions of oneself. He states that a person possesses two sanctions; the internal sanction and the external sanction. According to Mill, the internal sanction is "a feeling in our own mind; a pain, more or less intense, attendant on violation of duty, which in properly cultivated moral natures rises, in the more serious cases, into shrinking from it as an impossibility."[59] Shorthand, he basically just explains that your internal sanction is your conscience. The external sanction he says is "the hope of favour and the fear of displeasure, from our fellow creatures or from the Ruler of the Universe". This states that the external sanction is almost a form of fear of God himself. The sanctions are mentioned because according to Mill the internal sanction is what grasps onto the concept of Utilitarianism and is what makes people want to accept Utilitarianism.

In Mill's fourth chapter he speaks of what proofs of Utility are affected. He starts this chapter off by saying that all of his claims cannot be backed up by reasoning. He claims that the only proof that something brings one pleasure is if someone finds it pleasurable. Next he talks about how morality is the basic way to achieve happiness. He also discusses in this chapter that Utilitarianism is beneficial for virtue. He says that "it maintains not only that virtue is to be desired, but that it is to be desired disinterestedly, for itself."[60] In his final chapter Mill looks and the connection between Utilitarianism and justice. He contemplates the question of whether justice is something distinct from Utility or not. He reasons this question in several different ways and finally comes to the conclusion that in certain cases justice is essential for Utility, but in others social duty is far more important than justice. Mill believes that "justice must give way to some other moral principle, but that what is just in ordinary cases is, by reason of that other principle, not just in the particular case."[61]

The qualitative account of happiness that Mill advocates thus sheds light on his account presented in On Liberty. As Mill suggests in that text, utility is to be conceived in relation to humanity "as a progressive being", which includes the development and exercise of rational capacities as we strive to achieve a "higher mode of existence". The rejection of censorship and paternalism is intended to provide the necessary social conditions for the achievement of knowledge and the greatest ability for the greatest number to develop and exercise their deliberative and rational capacities.

Mill redefines the definition of happiness as; "the ultimate end, for the sake of which all other things are desirable (whether we are considering our own good or that of other people) is an existence as free as possible from pain and as rich as possible in enjoyments".[62] He firmly believed that moral rules and obligations could be referenced to promoting happiness, which connects to having a noble character. While John Stuart Mill is not a standard act or rule utilitarian, he is a minimizing utilitarian, which "affirms that it would be desirable to maximize happiness for the greatest number, but not that we are not morally required to do so".[63]

Mill's thesis distinguishes between higher and lower pleasures. He frequently discusses the importance of acknowledgement of higher pleasures. "To suppose that life has (as they express it) no higher end than pleasure- no better and nobler object of desire and pursuit they designate as utterly mean and groveling; as a doctrine worthy only of swine".[64] When he says higher pleasures, he means the pleasures that access higher abilities and capacities in humans such as intellectual prosperity, whereas lower pleasures would mean bodily or temporary pleasures. "But it must be admitted that when utilitarian writers have said that mental pleasures are better than bodily ones they have mainly based this on mental pleasures being more permanent, safer, less costly and so on – i.e. from their circumstantial advantages rather than from their intrinsic nature".[59] All of this factors into John Mill's own definition of utilitarianism, and shows why it differs from other definitions.

Economic philosophy

Mill - Essays on economics and society, 1967 - 5499347
Essays on economics and society, 1967

Mill's early economic philosophy was one of free markets. However, he accepted interventions in the economy, such as a tax on alcohol, if there were sufficient utilitarian grounds. He also accepted the principle of legislative intervention for the purpose of animal welfare.[65] Mill originally believed that "equality of taxation" meant "equality of sacrifice" and that progressive taxation penalised those who worked harder and saved more and was therefore "a mild form of robbery".[66]

Given an equal tax rate regardless of income, Mill agreed that inheritance should be taxed. A utilitarian society would agree that everyone should be equal one way or another. Therefore, receiving inheritance would put one ahead of society unless taxed on the inheritance. Those who donate should consider and choose carefully where their money goes – some charities are more deserving than others. Considering public charities boards such as a government will disburse the money equally. However, a private charity board like a church would disburse the monies fairly to those who are in more need than others.[67]

Later he altered his views toward a more socialist bent, adding chapters to his Principles of Political Economy in defence of a socialist outlook, and defending some socialist causes.[68] Within this revised work he also made the radical proposal that the whole wage system be abolished in favour of a co-operative wage system. Nonetheless, some of his views on the idea of flat taxation remained,[69] albeit altered in the third edition of the Principles of Political Economy to reflect a concern for differentiating restrictions on "unearned" incomes, which he favoured, and those on "earned" incomes, which he did not favour.[70]

Mill's Principles, first published in 1848, was one of the most widely read of all books on economics in the period.[71] As Adam Smith's Wealth of Nations had during an earlier period, Mill's Principles dominated economics teaching. In the case of Oxford University it was the standard text until 1919, when it was replaced by Marshall's Principles of Economics.

Economic democracy

Mill promoted economic democracy instead of capitalism, in the manner of substituting capitalist businesses with worker cooperatives. He says:

The form of association, however, which if mankind continue to improve, must be expected in the end to predominate, is not that which can exist between a capitalist as chief, and work-people without a voice in the management, but the association of the labourers themselves on terms of equality, collectively owning the capital with which they carry on their operations, and working under managers elected and removable by themselves.[72]

Political democracy

Mill's major work on political democracy, Considerations on Representative Government, defends two fundamental principles: extensive participation by citizens and enlightened competence of rulers.[73] The two values are obviously in tension, and some readers have concluded that he is an elitist democrat,[74] while others count him as an earlier participatory democrat.[75] In one section he appears to defend plural voting, in which more competent citizens are given extra votes (a view he later repudiated). But in chapter 3 he presents what is still one of the most eloquent cases for the value of participation by all citizens. He believed that the incompetence of the masses could eventually be overcome if they were given a chance to take part in politics, especially at the local level.

Mill is one of the few political philosophers ever to serve in government as an elected official. In his three years in Parliament, he was more willing to compromise than the "radical" principles expressed in his writing would lead one to expect.[76]

The environment

Mill demonstrated an early insight into the value of the natural world – in particular in Book IV, chapter VI of Principles of Political Economy: "Of the Stationary State"[77][78] in which Mill recognised wealth beyond the material, and argued that the logical conclusion of unlimited growth was destruction of the environment and a reduced quality of life. He concluded that a stationary state could be preferable to unending economic growth:

I cannot, therefore, regard the stationary states of capital and wealth with the unaffected aversion so generally manifested towards it by political economists of the old school.

If the earth must lose that great portion of its pleasantness which it owes to things that the unlimited increase of wealth and population would extirpate from it, for the mere purpose of enabling it to support a larger, but not a better or a happier population, I sincerely hope, for the sake of posterity, that they will be content to be stationary, long before necessity compel them to it.

Economic development

Mill regarded economic development as a function of land, labour and capital. While land and labour are the two original factors of production, capital is "a stock, previously accumulated of the products of former labour." Increase in wealth is possible only if land and capital help to increase production faster than the labour force. It is productive labour that is productive of wealth and capital accumulation. "The rate of capital accumulation is the function of the proportion of the labour force employed productively. Profits earned by employing unproductive labours are merely transfers of income; unproductive labour does not generate wealth or income". It is productive labourers who do productive consumption. Productive consumption is that "which maintains and increase the productive capacity of the community." It implies that productive consumption is an input necessary to maintain productive labourers.[79]

Control of population growth

Mill supported the Malthusian theory of population. By population he meant the number of the working class only. He was therefore concerned about the growth in number of labourers who worked for hire. He believed that population control was essential for improving the condition of the working class so that they might enjoy the fruits of the technological progress and capital accumulation. Mill advocated birth control. In 1823 Mill and a friend were arrested while distributing pamphlets on birth control by Francis Place to women in working class areas.[80]

Wage fund

According to Mill, supply is very elastic in response to wages. Wages generally exceed the minimum subsistence level, and are paid out of capital. Hence, wages are limited by existing capital for paying wages. Thus, wage per worker can be derived by dividing the total circulating capital by the size of the working population. Wages can increase by an increase in the capital used in paying wages, or by decrease in the number of workers. If wages rise, supply of labour will rise. Competition among workers not only brings down wages, but also keeps some workers out of employment. This is based on Mill's notion that "demand for commodities is not demand for labourers". It means that income invested as advances of wages to labour creates employment, and not income spent on consumer goods. An increase in consumption causes a decline in investment. So increased investment leads to increases in the wage fund and to economic progress.

In 1869, Mill recanted his support of the Wage-Fund Doctrine due to recognition that capital is not necessarily fixed in that it can be supplemented through "income of the employer which might otherwise go into saving or be spent on consumption."[81] Francis Amasa Walker also states in "The Wages Question" that the limits on capital and the growth in population "were accidental, not essential" to the formation of the doctrine. The limitation on the growth of industrial capacity placed a limit on the number of workers who could be accommodated more than the limit on capital. Furthermore, English agriculture "had reached the condition of diminishing returns.";[82] therefore, each additional worker was not providing more output than he needed for himself for survival. Given the improvements in technology and productivity that followed 1848, the original reasons that gave rise to the doctrine were seen to be unusual and not the basis for a universal law.

Rate of capital accumulation

According to Mill, the rate of capital accumulation depends on: (1) "the amount of fund from which saving can be made" or "the size of the net produce of the industry", and (2) the "disposition to save". Capital is the result of savings, and the savings come from the "abstinence from present consumption for the sake of future goods". Although capital is the result of saving, it is nevertheless consumed. This means saving is spending. Since saving depends on the net produce of the industry, it grows with profits and rent which go into making the net produce. On the other hand, the disposition to save depends on (1) the rate of profit and (2) the desire to save, or what Mill called "effective desire of accumulation". However, profit also depends on the cost of labour, and the rate of profit is the ratio of profits to wages. When profits rise or wages fall, the rate of profits increases, which in turn increases the rate of capital accumulation. Similarly, it is the desire to save which tends to increase the rate of capital accumulation.

Rate of profit

According to Mill, the ultimate tendency in an economy is for the rate of profit to decline due to diminishing returns in agriculture and increase in population at a Malthusian rate [83]

In popular culture

Statue of John Stuart Mill on Victoria Embankment
Statue of Mill near Victoria Embankment in London

John Stuart Mill,
By a mighty effort of will,
Overcame his natural bonhomie
And wrote Principles of Political Economy.

Major publications

Title Date Source
"Two Letters on the Measure of Value" 1822 "The Traveller"
"Questions of Population" 1823 "Black Dwarf"
"War Expenditure" 1824 Westminster Review
"Quarterly Review – Political Economy" 1825 Westminster Review
"Review of Miss Martineau's Tales" 1830 Examiner
"The Spirit of the Age" 1831 Examiner
"Use and Abuse of Political Terms" 1832
"What is Poetry" 1833, 1859
"Rationale of Representation" 1835
"De Tocqueville on Democracy in America [i]" 1835
"State of Society In America" 1836
"Civilization" 1836
"Essay on Bentham" 1838
"Essay on Coleridge" 1840
"Essays On Government" 1840
"De Tocqueville on Democracy in America [ii]" 1840
A System of Logic 1843
Essays on Some Unsettled Questions of Political Economy 1844
"Claims of Labour" 1845 Edinburgh Review
The Principles of Political Economy: with some of their applications to social philosophy 1848
"The Negro Question" 1850 Fraser's Magazine
"Reform of the Civil Service" 1854
Dissertations and Discussions 1859
A Few Words on Non-intervention 1859
On Liberty 1859
'Thoughts on Parliamentary Reform 1859
Considerations on Representative Government 1861
"Centralisation" 1862 Edinburgh Review
"The Contest in America" 1862 Harper's Magazine
Utilitarianism 1863
An Examination of Sir William Hamilton's Philosophy 1865
Auguste Comte and Positivism 1865
Inaugural Address at St. Andrews Concerning the value of culture 1867
"Speech In Favour of Capital Punishment"[85][86] 1868
England and Ireland 1868
"Thornton on Labour and its Claims" 1869 Fortnightly Review
The Subjection of Women 1869
Chapters and Speeches on the Irish Land Question 1870
Nature, the Utility of Religion, and Theism 1874
Autobiography 1873
Three Essays on Religion 1874
Socialism 1879 Belfords, Clarke & Co.
"Notes on N. W. Senior's Political Economy" 1945 Economica N.S. 12

See also


  1. ^ Hyman, Anthony (1982). Charles Babbage: Pioneer of the Computer. Princeton University Press. pp. 120–121. What effect did Babbages Economy of Machinery and Manufacturers have? Generally his book received little attention as it not greatly concerned with such traditional problems of economics as the nature of 'value'. Actually the effect was considerable, his discussion of factories and manufactures entering the main currents of economic thought. Here it must suffice to look briefly at its influence on two major figures; John Stuart Mill and Adam Smith
  2. ^ Varouxakis, Georgios (1999). "Guizot's historical works and J.S. Mill's reception of Tocqueville". History of Political Thought. 20 (2): 292–312. JSTOR 26217580.
  3. ^ Friedrich Hayek (1941). "The Counter-Revolution of Science". Economica. 8 (31): 281–320. doi:10.2307/2549335. JSTOR 2549335.
  4. ^ a b c "The Project Gutenberg EBook of Autobiography, by John Stuart Mill" Retrieved 11 June 2013.
  5. ^ Michael N. Forster, After Herder: Philosophy of Language in the German Tradition, Oxford University Press, 2010, p. 9.
  6. ^ Ralph Raico (January 27, 2018). Mises Institute, ed. "John Stuart Mill and the New Liberalism".
  7. ^ Mommsen, Wolfgang J. (2013). Max Weber and His Contempories. Routledge. pp. 8–10.
  8. ^ a b Macleod, Christopher (14 November 2017). Zalta, Edward N., ed. The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University – via Stanford Encyclopedia of Philosophy.
  9. ^ "John Stuart Mill's On Liberty". victorianweb. Retrieved 23 July 2009. On Liberty is a rational justification of the freedom of the individual in opposition to the claims of the state to impose unlimited control and is thus a defense of the rights of the individual against the state.
  10. ^ "John Stuart Mill (Stanford Encyclopedia of Philosophy)". Retrieved 31 July 2009.
  11. ^ "Orator Hunt and the first suffrage petition 1832". UK Parliament.
  12. ^ "John Stuart Mill and the 1866 petition". UK Parliament.
  13. ^ Halevy, Elie (1966). The Growth of Philosophic Radicalism. Beacon Press. pp. 282–284. ISBN 978-0191010200.
  14. ^ a b c d "Cornell University Library Making of America Collection".
  15. ^ Murray N. Rothbard (1 February 2006). An Austrian Perspective on the History of Economic Thought. Ludwig von Mises Institute. p. 105. ISBN 978-0945466482. Retrieved 21 January 2011.
  16. ^ Pickering, Mary (1993), Auguste Comte: an intellectual biography, Cambridge University Press, p. 540
  17. ^ Capaldi, Nicholas. John Stuart Mill: A Biography. p. 33, Cambridge, 2004, ISBN 0521620244.
  18. ^ "Cornell University Library Making of America Collection".
  19. ^ "Book of Members, 1780–2010: Chapter M" (PDF). American Academy of Arts and Sciences. Retrieved 15 April 2011.
  20. ^ Mill, John Stuart. Writings on India. Edited by John M. Robson, Martin Moir and Zawahir Moir. Toronto: University of Toronto Press; London: Routledge, c. 1990.
  21. ^ Klausen, Jimmy Casas (2016-01-07). "Violence and Epistemology J. S. Mill's Indians after the "Mutiny"". Political Research Quarterly. 69: 96–107. doi:10.1177/1065912915623379. ISSN 1065-9129.
  22. ^ Harris, Abram L. (1964-01-01). "John Stuart Mill: Servant of the East India Company". The Canadian Journal of Economics and Political Science. 30 (2): 185–202. doi:10.2307/139555. JSTOR 139555.
  23. ^ a b Lal, Vinay. "'John Stuart Mill and India', a review-article". New Quest, no. 54 (January–February 1998): 54–64.
  24. ^ "No. 22991". The London Gazette. 14 July 1865. p. 3528.
  25. ^ Capaldi, Nicholas. John Stuart Mill: A Biography. pp. 321–322, Cambridge, 2004, ISBN 0521620244.
  26. ^ a b John Stuart Mill: Utilitarianism and the 1868 Speech on Capital Punishment. (Sher, ed. Hackett Publishing Co, 2001)
  27. ^ "Editorial Notes". Secular Review. 16 (13): 203. 28 March 1885. It has always seemed to us that this is one of the instances in which Mill approached, out of deference to conventional opinion, as near to the borderland of Cant as he well could without compromising his pride of place as a recognised thinker and sceptic
  28. ^ Linda C. Raeder (2002). "Spirit of the Age". John Stuart Mill and the Religion of Humanity. University of Missouri Press. p. 65. ISBN 978-0826263278. Comte welcomed the prospect of being attacked publicly for his irreligion, he said, as this would permit him to clarify the nonatheistic nature of his and Mill's "atheism".
  29. ^ Larsen, Timothy (2018). John Stuart Mill: A Secular Life. Oxford University Press. p. 14. A letter John wrote from Forde Abbey when he was eight years old casually mentions in his general report of his activities that he too had been to Thorncombe parish church, so even when Bentham had home-field advantage, the boy was still receiving a Christian spiritual formation. Indeed, Mill occasionally attended Christian worship services during his teen years and thereafter for the rest of his life. The sea of faith was full and all around
  30. ^ Larsen, Timothy. "A surprisingly religious John Stuart Mill". TL: Mill decided that strictly in terms of proof the right answer to that question of God’s existence is that it is “a very probable hypothesis.” He also thought it was perfectly rational and legitimate to believe in God as an act of hope or as the result of one’s efforts to discern the meaning of life as a whole.
  31. ^ Shermer, Michael (15 August 2002). In Darwin's Shadow: The Life and Science of Alfred Russel Wallace: A Biographical Study on the Psychology of History. Oxford University Press. p. 212. ISBN 978-0199923854.
  32. ^ On Liberty by John Stuart Mill. 2011-01-10 – via
  33. ^ Mill, John Stuart "On Liberty" Penguin Classics, 2006 ISBN 978-0141441474 pp. 90–91
  34. ^ Mill, John Stuart, On Liberty, Harvard Classics: Volume 25, p. 258, PF Collier & Sons Company New York 1909
  35. ^ a b "I. Introductory. Mill, John Stuart. 1869. On Liberty". Retrieved 2018-07-16.
  36. ^ Mill, John Stuart, "On Liberty" Penguin Classics, 2006 ISBN 978-0141441474 pp. 10–11
  37. ^ Mill, On Liberty, p. 13.
  38. ^ John Stuart Mill (1806–1873) "On Liberty" 1859. ed. Gertrude Himmelfarb, UK: Penguin, 1985, pp. 83–84
  39. ^ a b c Freedom of Speech, Volume 21, by Ellen Frankel Paul, Fred Dycus Miller, Jeffrey Paul
  40. ^ John Stuart Mill. (1863 [1859]). On Liberty. Ticknor and Fields. p. 23
  41. ^ Schenck v. United States, 249 US 47 – Supreme Court 1919
  42. ^ George & Kline 2006, p. 409.
  43. ^ George & Kline 2006, p. 410.
  44. ^ "J. S. Mill's Career at the East India Company".
  45. ^ Theo Goldberg, David (2000). ""Liberalism's limits: Carlyle and Mill on "the negro question". Nineteenth-Century Contexts: An Interdisciplinary Journal. 22 (2): 203–216. doi:10.1080/08905490008583508.
  46. ^ John Stuart Mill, Dissertations and Discussions: Political, Philosophical, and Historical (New York 1874) Vol. 3, pp. 252–253.
  47. ^ The Negro Question, pp. 130–137. by John Stuart Mill.
  48. ^ a b Mill, J. S. (1869) The Subjection of Women, Chapter 1
  49. ^ John Stuart Mill: critical assessments, Volume 4, By John Cunningham Wood
  50. ^ Mill, John Stuart (2005), "The subjection of women", in Cudd, Ann E.; Andreasen, Robin O., Feminist theory: a philosophical anthology, Oxford, UK; Malden, Massachusetts: Blackwell Publishing, pp. 17–26, ISBN 978-1405116619.
  51. ^ West, Henry R. (2015-09-13). "J. S. Mill". In Crisp, Roger. The Oxford handbook of the history of ethics. Oxford. p. 528. ISBN 9780198744405. OCLC 907652431.
  52. ^ a b Utilitarianism by John Stuart Mill. February 2004 – via
  53. ^ Freeman, Stephen J., Dennis W. Engels, and Michael K. Altekruse. "Foundations for Ethical Standards and Codes: The Role of Moral Philosophy and Theory in Ethics." Counseling and Values, vol. 48, no. 3, 2004, pp. 163–173, eLibrary.
  54. ^ Davis, G. Scott. "Introduction." Introduction to Utilitarianism, by John Stuart Mill, VII–XIV. Barnes & Noble Library of Essential Reading. Barnes and Noble, 2005.
  55. ^ Bronfenbrenner, Martin (1977). "Poetry, Pushpin, and Utility". Economic Inquiry. 15: 95–110. doi:10.1111/j.1465-7295.1977.tb00452.x.
  56. ^ Mill 1863, p. 16.
  57. ^ Mill 1863, p. 2.
  58. ^ Mill 1863, p. 3.
  59. ^ a b Mill 1863, p. 6.
  60. ^ Mill 1863, p. 24.
  61. ^ Mill 1863, p. 29.
  62. ^ Mill 1863, p. 8.
  63. ^ Fitzpatrick 2006, p. 84.
  64. ^ Mill 1863.
  65. ^ [1] Archived 26 June 2008 at the Wayback Machine
  66. ^ IREF | Pour la liberte economique et la concurrence fiscale Archived 27 March 2009 at the Wayback Machine (PDF) Archived 27 March 2009 at the Wayback Machine
  67. ^ Strasser 1991.
  68. ^ Mill, John Stuart and Bentham, Jeremy edited by Ryan, Alan. (2004). Utilitarianism and other essays. London: Penguin Books. p. 11. ISBN 978-0140432725.CS1 maint: Multiple names: authors list (link)
  69. ^ Wilson, Fred (2007). "John Stuart Mill: Political Economy". Stanford Encyclopedia of Philosophy. Retrieved 4 May 2009.
  70. ^ Mill, John Stuart (1852). "On The General Principles of Taxation, V.2.14". Principles of Political Economy. Library of Economics and Liberty. Missing or empty |url= (help) (3rd edition; the passage about flat taxation was altered by the author in this edition, which is acknowledged in this online edition's footnote 8: "[This sentence replaced in the 3rd ed. a sentence of the original: 'It is partial taxation, which is a mild form of robbery.']")
  71. ^ Ekelund, Robert B., Jr.; Hébert, Robert F. (1997). A history of economic theory and method (4th ed.). Waveland Press [Long Grove, Illinois]. p. 172. ISBN 978-1577663812.CS1 maint: Multiple names: authors list (link)
  72. ^ Principles of Political Economy with some of their Applications to Social Philosophy, IV.7.21 John Stuart Mill: Political Economy, IV.7.21
  73. ^ Thompson, Dennis. John Stuart Mill and Representative Government. Princeton University Press, 1976. ISBN 978-0691021874
  74. ^ Letwin, Shirley. The Pursuit of Certainty. Cambridge University Press, 1965 (p. 306). ISBN 978-0865971943
  75. ^ Pateman, Carole. Participation and Democratic Theory. Cambridge University Press, 1970 (p. 28). ISBN 978-0521290043
  76. ^ Thompson, Dennis. "Mill in Parliament: When Should a Philosopher Compromise?" in J. S. Mill's Political Thought, eds. N. Urbinati and A. Zakaras (Cambridge University Press, 2007), pp. 166–199. ISBN 978-0521677561
  77. ^ "The Principles of Political Economy, Book 4, Chapter VI".
  78. ^ Røpke, Inge (1 October 2004). "The early history of modern ecological economics". Ecological Economics. 50 (3–4): 293–314. doi:10.1016/j.ecolecon.2004.02.012. Retrieved 8 August 2008.
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  80. ^ Nicholas Capaldi (2004). John Stuart Mill: A Biography. Cambridge University Press. p. 41. ISBN 978-1139449205. Retrieved 1 September 2013.
  81. ^ Spiegel 1991, p. 390.
  82. ^ Walker 1876, p. 142.
  83. ^ Mill, John Stuart. Principles of Political Economy (PDF). p. 25. Retrieved 1 November 2016.
  84. ^ Swainson, Bill, ed. (2000). Encarta Book of Quotations. Macmillan. pp. 642–643. ISBN 978-0312230005.
  85. ^ Hansard report of Commons Sitting: Capital Punishment Within Prisons Bill – [Bill 36.] Committee stage: HC Deb 21 April 1868 vol. 191 cc 1033-63 including Mill's speech Col. 1047–1055
  86. ^ His speech against the abolition of capital punishment was commented upon in an editorial in The Times, Wednesday, 22 April 1868; p. 8; Issue 26105; col E:


  • Duncan Bell, "John Stuart Mill on Colonies," Political Theory, Vol. 38 (February 2010), pp. 34–64.
  • Brink, David O. (1992). "Mill's Deliberative Utilitarianism". Philosophy and Public Affairs. 21: 67–103.
  • Clifford G. Christians and John C. Merrill (eds) Ethical Communication: Five Moral Stances in Human Dialogue, Columbia, MO: University of Missouri Press, 2009
  • Fitzpatrick, J. R. (2006). John Stuart Mill's Political Philosophy. Continuum Studies in British Philosophy. Bloomsbury Publishing. ISBN 978-1847143440.
  • George, Roger Z.; Kline, Robert D. (2006). Intelligence and the national security strategist: enduring issues and challenges. Rowman & Littlefield. ISBN 978-0742540385.
  • Adam Gopnik, "Right Again, The passions of John Stuart Mill," The New Yorker, 6 October 2008.
  • Harrington, Jack (2010). Sir John Malcolm and the Creation of British India, Ch. 5. New York: Palgrave Macmillan. ISBN 978-0230108851.
  • Sterling Harwood, "Eleven Objections to Utilitarianism," in Louis P. Pojman, ed., Moral Philosophy: A Reader (Indianapolis, IN: Hackett Publishing Co., 1998), and in Sterling Harwood, ed., Business as Ethical and Business as Usual (Belmont, CA: Wadsworth Publishing Co., 1996), Chapter 7, and in [2]
  • Samuel Hollander, The Economics of John Stuart Mill (University of Toronto Press, 1985)
  • Wendy Kolmar and Frances Bartowski. Feminist Theory. 2nd ed. New York: Mc Graw Hill, 2005.
  • Shirley Letwin, The Pursuit of Certainty (Cambridge University Press, 1965). ISBN 978-0865971943
  • Michael St. John Packe, The Life of John Stuart Mill, Macmillan (1952).
  • Carole Pateman, Participation and Democratic Theory (Cambridge University Press, 1970). ISBN 978-0521290043
  • Richard Reeves, John Stuart Mill: Victorian Firebrand, Atlantic Books (2007), paperback 2008. ISBN 978-1843546443
  • Robinson, Dave & Groves, Judy (2003). Introducing Political Philosophy. Icon Books. ISBN 184046450X.
  • Frederick Rosen, Classical Utilitarianism from Hume to Mill (Routledge Studies in Ethics & Moral Theory), 2003. ISBN 0415220947
  • Spiegel, H. W. (1991). The Growth of Economic Thought. Economic history. Duke University Press. ISBN 978-0822309734.
  • Strasser, Mark Philip (1991). The Moral Philosophy of John Stuart Mill: Toward Modifications of Contemporary Utilitarianism. Wakefield, New Hampshire: Longwood Academic. ISBN 978-0893416812.
  • Chin Liew Ten, Mill on Liberty, Clarendon Press, Oxford, 1980, full-text online at Contents (National University of Singapore)
  • Dennis Thompson, John Stuart Mill and Representative Government (Princeton University Press, 1976). ISBN 978-0691021874
  • Dennis Thompson, "Mill in Parliament: When Should a Philosopher Compromise?" in J. S. Mill's Political Thought, eds. N. Urbinati and A. Zakaras (Cambridge University Press, 2007). ISBN 978-0521677561

Further reading

  • Alican, Necip Fikri (1994). Mill's Principle of Utility: A Defense of John Stuart Mill's Notorious Proof. Amsterdam and Atlanta: Editions Rodopi B. V. ISBN 978-9051837483.
  • Bayles, M. D. (1968). Contemporary Utilitarianism. Anchor Books, Doubleday.
  • Bentham, Jeremy (2009). An Introduction to the Principles of Morals and Legislation (Dover Philosophical Classics). Dover Publications Inc. ISBN 978-0486454528.
  • Brandt, Richard B. (1979). A Theory of the Good and the Right. Clarendon Press. ISBN 978-0198245506.
  • Lee, Sidney, ed. (1894). "Mill, John Stuart" . Dictionary of National Biography. 37. London: Smith, Elder & Co.
  • López, Rosario (2016). Contexts of John Stuart Mill's Liberalism: Politics and the Science of Society in Victorian Britain. Baden-Baden, Nomos. ISBN 978-3848736959.
  • Lyons, David (1965). Forms and Limits of Utilitarianism. Oxford University Press (UK). ISBN 978-0198241973.
  • Mill, John Stuart (2011). A System of Logic, Ratiocinative and Inductive (Classic Reprint). Forgotten Books. ISBN 978-1440090820.
  • Mill, John Stuart (1981). "Autobiography". In Robson, John. Collected Works, volume XXXI. University of Toronto Press. ISBN 978-0710007186.
  • Moore, G. E. (1903). Principia Ethica. Prometheus Books UK. ISBN 978-0879754983.
  • Rosen, Frederick (2003). Classical Utilitarianism from Hume to Mill. Routledge.
  • Scheffler, Samuel (August 1994). The Rejection of Consequentialism: A Philosophical Investigation of the Considerations Underlying Rival Moral Conceptions, Second Edition. Clarendon Press. ISBN 978-0198235118.
  • Smart, J. J. C.; Williams, Bernard (January 1973). Utilitarianism: For and Against. Cambridge University Press. ISBN 978-0521098229.
  • Francisco Vergara, « Bentham and Mill on the “Quality” of Pleasures», Revue d'études benthamiennes, Paris, 2011.
  • Francisco Vergara, « A Critique of Elie Halévy; refutation of an important distortion of British moral philosophy », Philosophy, Journal of The Royal Institute of Philosophy, London, 1998.

External links

Mill's works

Secondary works

Further information

Parliament of the United Kingdom
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Sir George de Lacy Evans
Member of Parliament for Westminster
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William Henry Smith
Academic offices
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Rector of the University of St Andrews
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A System of Logic

A System of Logic, Ratiocinative and Inductive is an 1843 book by English philosopher John Stuart Mill. In this work, he formulated the five principles of inductive reasoning that are known as Mill's Methods. This work is important in the philosophy of science, and more generally, insofar as it outlines the empirical principles Mill would use to justify his moral and political philosophies.

An article in "Philosophy of Recent Times" has described this book as an "attempt to expound a psychological system of logic within empiricist principles.”

This work was important to the history of science, being a strong influence on scientists such as Dirac. A System of Logic also had an impression on Gottlob Frege, who rebuked many of Mill's ideas about the philosophy of mathematics in his work The Foundations of Arithmetic.Mill revised the original work several times over the course of thirty years in response to critiques and commentary by Whewell, Bain, and others.

Act utilitarianism

Act utilitarianism is a utilitarian theory of ethics which states that a person's act is morally right if and only if it produces the best possible results in that specific situation. Classical utilitarians, including Jeremy Bentham, John Stuart Mill, and Henry Sidgwick, define happiness as pleasure and the absence of pain.

Autobiography (disambiguation)

An autobiography is a book or other work about the life of a person, written by that person.

Autobiography may also refer to:

Autobiography (Morrissey book)

Autobiography (Nat Adderley album)

Autobiography (Abdullah Ibrahim album)

Autobiography (Ashlee Simpson album)

Auto-Biography (Le Car album)

John Cowper Powys's Autobiography

Autobiography, the autobiography of British philosopher John Stuart Mill

Classical economics

Classical economics or classical political economy is a school of thought in economics that flourished, primarily in Britain, in the late 18th and early-to-mid 19th century. Its main thinkers are held to be Adam Smith, Jean-Baptiste Say, David Ricardo, Thomas Robert Malthus, and John Stuart Mill. These economists produced a theory of market economies as largely self-regulating systems, governed by natural laws of production and exchange (famously captured by Adam Smith's metaphor of the invisible hand).

Adam Smith's The Wealth of Nations in 1776 is usually considered to mark the beginning of classical economics. The fundamental message in Smith's book was that the wealth of any nation was determined not by the gold in the monarch's coffers, but by its national income. This income was in turn based on the labor of its inhabitants, organized efficiently by the division of labour and the use of accumulated capital, which became one of classical economics' central concepts.In terms of economic policy, the classical economists were pragmatic liberals, advocating the freedom of the market, though they saw a role for the state in providing for the common good. Smith acknowledged that there were areas where the market is not the best way to serve the common interest, and he took it as a given that the greater proportion of the costs supporting the common good should be borne by those best able to afford them. He warned repeatedly of the dangers of monopoly, and stressed the importance of competition. In terms of international trade, the classical economists were advocates of free trade, which distinguishes them from their mercantilist predecessors, who advocated protectionism.

The designation of Smith, Ricardo and some earlier economists as 'classical' is due to Karl Marx, to distinguish the 'greats' of economic theory from their 'vulgar' successors. There is some debate about what is covered by the term "classical economics", particularly when dealing with the period from 1830–75, and how classical economics relates to neoclassical economics.

Considerations on Representative Government

Considerations on Representative Government is a book by John Stuart Mill published in 1861.

Direct reference theory

A direct reference theory (also called referentialism or referential realism) is a theory of language that claims that the meaning of a word or expression lies in what it points out in the world. The object denoted by a word is called its referent. Criticisms of this position are often associated with Ludwig Wittgenstein.In the 19th century, mathematician and philosopher Gottlob Frege argued against it, and contrasted it with mediated reference theory. In 1953, with his Philosophical Investigations, Wittgenstein argued against referentialism, famously saying that "the meaning of a word is its use." Direct reference theory is a position typically associated with logical positivism and analytical philosophy. Logical positivist philosophers in particular have significantly devoted their efforts in countering positions of the like of Wittgenstein's, and they aim at creating a "perfectly descriptive language" purified from ambiguities and confusions.

Equality feminism

Equality feminism is a subset of the overall feminism movement that focuses on the basic similarities between men and women, and whose ultimate goal is the equality of the sexes in all domains. This includes economic and political equality, equal access within the workplace, freedom from oppressive gender stereotyping, and an androgynous worldview.Feminist theory seeks to promote the legal status of women as equal and undifferentiated from that of men. While equality feminists largely agree that men and women have basic biological differences in anatomy and frame, they argue that on a psychological level, the use of ration or reason is androgynous. For equality feminists, men and women are equal in terms of their ability to reason, achieve goals, and prosper in both the work and home front.Equality feminism was the dominant version of feminism following Mary Wollstonecraft's "A Vindication of the Rights of Woman" (1792). Wollstonecraft made the case that women's equality to men manifests itself in education and worker's rights, and further produced a proverbial roadmap in order for future women to follow in terms of activism and feminist theorizing. Since then, active equality feminist include Simone de Beauvoir, the Seneca Falls Convention Leaders, Elizabeth Cady Stanton, Lucretia Coffin Mott, Susan B. Anthony, Betty Friedan, and Gloria Steinem.

While equality feminism was the dominant perspective of feminism during the 19th and 20th century, the 1980s and 1990s brought about a new focus in popular feminism on difference feminism, or the essential differences between men and women. In opposition to equality feminism, this view advocates for the celebration of the "feminine" by focusing on traditionally viewed female traits, such as empathy, nurturing, and care. While equality feminists view human nature as essentially androgynous, difference feminists claim that this viewpoint aligns the "good" with male-dominated stereotypes, thus sticking within the patriarchal framework of society.

Harm principle

The harm principle holds that the actions of individuals should only be limited to prevent harm to other individuals. John Stuart Mill articulated this principle in On Liberty, where he argued that, "The only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others." An equivalent was earlier stated in France's Declaration of the Rights of Man and of the Citizen of 1789 as, "Liberty consists in the freedom to do everything which injures no one else; hence the exercise of the natural rights of each man has no limits except those which assure to the other members of the society the enjoyment of the same rights. These limits can only be determined by law."

John Stuart Mill Institute

The John Stuart Mill Institute is a non-governmental, Heidelberg-based research institute founded in 2009 and named after John Stuart Mill, an influential 19th-century English philosopher and politician.

His main work “On Liberty”, published in 1859, forms the basis for the institutes aim and mission:

“The only freedom which deserves the name is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it.”

Accordingly, the institute performs research into and promotes the concept of individual freedom and liberalism as an independent think tank and general advisor to all levels of society. As such, it is unique and the only one of its kind in Germany.

Just society

The idea of a just society first gained modern attention when philosophers such as John Stuart Mill asked, "What is a 'just society'?" Their writings covered several different perspectives including allowing individuals to live their lives as long as they didn't infringe on the rights to others, to the idea that the resources of society should be distributed to all, including those most deserving first. In 1861, John Stuart Mill published an essay entitled, "Utilitarianism". In this famous essay, Mill advocated the latter view, in which decision makers attended to the "common good" and all other citizens worked collectively to build communities and programs that would contribute to the good of others.

Liberal socialism

Liberal socialism is a socialist political philosophy that incorporates liberal principles. Liberal socialism does not have the goal of completely abolishing capitalism and replacing it with socialism, but it instead supports a mixed economy that includes both private property and social ownership in capital goods. Although liberal socialism unequivocally favors a market-based economy, it identifies legalistic and artificial monopolies to be the fault of capitalism and opposes an entirely unregulated economy. It considers both liberty and equality to be compatible and mutually dependent on each other.Principles that can be described as liberal socialist are based on the works of philosophers such as John Stuart Mill, Eduard Bernstein, John Dewey, Carlo Rosselli, Norberto Bobbio, Chantal Mouffe and Karl Polanyi. Other important liberal socialist figures include Guido Calogero, Piero Gobetti, Leonard Hobhouse, John Maynard Keynes and R. H. Tawney. To Polanyi, liberal socialism's goal was overcoming exploitative aspects of capitalism by expropriation of landlords and opening to all the opportunity to own land. Liberal socialism has been particularly prominent in British and Italian politics.Liberal socialism's seminal ideas can be traced to John Stuart Mill, who theorised that capitalist societies should experience a gradual process of socialisation through worker-controlled enterprises, coexisting with private enterprises. Mill rejected centralised models of socialism that could discourage competition and creativity, but he argued that representation is essential in a free government and democracy could not subsist if economic opportunities were not well distributed, therefore conceiving democracy not just as form of representative government, but as an entire social organisation.

Mill's Methods

Mill's Methods are five methods of induction described by philosopher John Stuart Mill in his 1843 book A System of Logic. They are intended to illuminate issues of causation.

Occasional Discourse on the Negro Question

The essay "Occasional Discourse on the Negro Question" was written by the Scottish essayist Thomas Carlyle about the acceptability of using black slaves and indentured servants. It was first anonymously published as an article in Fraser's Magazine for Town and Country of London in December, 1849, and was reprinted as a pamphlet four years later with the title, "Occasional Discourse on the Nigger Question". The essay was the spark of a debate between Carlyle and John Stuart Mill.It was in this essay that Carlyle first introduced the phrase "the dismal science" to characterize the field of economics.

On Liberty

On Liberty is a philosophical work by the English philosopher John Stuart Mill, originally intended as a short essay. The work, published in 1859, applies Mill's ethical system of utilitarianism to society and the state. Mill attempts to establish standards for the relationship between authority and liberty. He emphasizes the importance of individuality, which he conceived as a prerequisite to the higher pleasures—the summum bonum of utilitarianism. Furthermore, Mill criticizes the errors of past attempts to defend individuality where, for example, democratic ideals resulted in the "tyranny of the majority". Among the standards established in this work are Mill's three basic liberties of individuals, his three legitimate objections to government intervention, and his two maxims regarding the relationship of the individual to society.

On Liberty was a greatly influential and well received work, although it did not go without criticism. Some attacked it for its apparent discontinuity with Utilitarianism, while others criticized its vagueness. The ideas presented in On Liberty have remained the basis of much liberal political thought. It has remained in print continuously since its initial publication. To this day, a copy of On Liberty is passed to the president of the British Liberal Democrats as a symbol of office.

Mill's marriage to his wife Harriet Taylor Mill greatly influenced the concepts in On Liberty, which was largely finished prior to her death, and published shortly after she died.


Paternalism is action limiting a person's or group's liberty or autonomy which is intended to promote their own good. Paternalism can also imply that the behavior is against or regardless of the will of a person, or also that the behavior expresses an attitude of superiority. Paternalism, paternalistic and paternalist have all been used as a pejorative.The word paternalism is from the Latin pater "father" via the adjective paternus "fatherly", which in Medieval Latin became paternalis. Some, such as John Stuart Mill, think paternalism to be appropriate towards children: "It is, perhaps, hardly necessary to say that this doctrine is meant to apply only to human beings in the maturity of their faculties. We are not speaking of children, or of young persons below the age which the law may fix as that of manhood or womanhood." Paternalism towards adults is sometimes thought of as treating them as if they were children.

Principles of Political Economy

Principles of Political Economy (1848) by John Stuart Mill was one of the most important economics or political economy textbooks of the mid-nineteenth century. It was revised until its seventh edition in 1871, shortly before Mill's death in 1873, and republished in numerous other editions. Beside discussing descriptive issues such as which nations tended to benefit more in a system of trade based on comparative advantage (Mill's answer: those with more elastic demands for other countries' goods), the work also discussed normative issues such as ideal systems of political economy, critiquing proposed systems such as communism and socialism. Along with A System of Logic, Principles of Political Economy established Mill's reputation as a leading public intellectual. Mill's sympathetic attitude in this work and in other essays toward contemporary socialism, particularly Fourierism, earned him esteem from the working class as one of their intellectual champions.

Somerville College Library

Somerville College Library is the college library of Somerville College, one of the 38 colleges of the University of Oxford. The library is the biggest college library of the University of Oxford and has with 100% the highest library satisfaction according to the annual student surveys.Somerville College Library is situated north of the main quadrangle, opposite to Somerville College Chapel. It is open 24 hours a day, has Wi-Fi, several study rooms and computers. The library is a Grade II-listed building.

The Morning Chronicle

The Morning Chronicle was a newspaper founded in 1769 in London, England, and published under various owners until 1862, when its publication was suspended, with two subsequent attempts at continued publication. From 28 June 1769 to March 1789 it was published under the name The Morning Chronicle, and London Advertiser. From 1789 to its final publication in 1865, it was published under the name The Morning Chronicle. It was notable for having been the first steady employer of essayist William Hazlitt as a political reporter, and the first steady employer of Charles Dickens as a journalist; for publishing the articles by Henry Mayhew that were collected and published in book format in 1851 as London Labour and the London Poor; and for publishing other major writers, such as John Stuart Mill.

The Subjection of Women

The Subjection of Women is an essay by English philosopher, political economist and civil servant John Stuart Mill published in 1869, with ideas he developed jointly with his wife Harriet Taylor Mill. Mill submitted the finished manuscript of their collaborative work On Liberty (1859) soon after her untimely death in late 1858, and then continued work on The Subjection of Women until its completion in 1861. At the time of its publication, the essay's argument for equality between the sexes was an affront to European conventional norms regarding the status of men and women.

In his Autobiography, Mill describes his indebtedness to his wife and her daughter Helen Taylor for the creation of The Subjection of Women:

As ultimately published it was enriched with some important ideas of my daughter’s and some passages of her writing. But all that is most striking and profound in what was written by me belongs to my wife, coming from the fund of thought that had been made common to us both by our innumerable conversations and discussions on a topic that filled so large a place in our minds. While scholars generally agree that John Stuart Mill was the sole author, it is also noted that some of the arguments are similar to Harriet Taylor Mill's essay The Enfranchisement of Women, which was published in 1851.Mill was convinced that the moral and intellectual advancement of humankind would result in greater happiness for everybody. He asserted that the higher pleasures of the intellect yielded far greater happiness than the lower pleasure of the senses. He conceived of human beings as morally and intellectually capable of being educated and civilised. Mill believed everyone should have the right to vote, with the only exceptions being barbarians and uneducated people.

Mill argues that people should be able to vote to defend their own rights and to learn to stand on their two feet, morally and intellectually. This argument is applied to both men and women. Mill often used his position as a member of Parliament to demand the vote for women, a controversial position for the time.

In Mill's time a woman was generally subject to the whims of her husband or father due to social norms which said women were both physically and mentally less able than men and therefore needed to be "taken care of." Contributing to this view were both hierarchical religious views of men and women within the family and social theories based on biological determinism. The archetype of the ideal woman as mother, wife and homemaker was a powerful idea in 19th century society.

At the time of writing, Mill recognized that he was going against the common views of society and was aware that he would be forced to back up his claims persistently. Mill argued that the inequality of women was a relic from the past, when "might was right," but it had no place in the modern world. Mill saw that having effectively half the human race unable to contribute to society outside of the home as a hindrance to human development.

"... [T]he legal subordination of one sex to another – is wrong in itself, and now one of the chief hindrances to human improvement; and that it ought to be replaced by a system of perfect equality, admitting no power and privilege on the one side, nor disability on the other."

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