John Stuart Mill

John Stuart Mill (20 May 1806 8 May 1873) was an English philosopher,
John Stuart Mill
political economist and civil servant. One of the most influential thinkers in the
history of liberalism, he contributed widely to social theory, political theory and
political economy. Dubbed "the most influential English-speaking philosopher of the
nineteenth century",[5] Mill's conception of liberty justified the freedom of the
[6]
individual in opposition to unlimited state and social control.

Mill was a proponent of utilitarianism, an ethical theory developed by his

predecessor Jeremy Bentham, and contributed significantly to the theory of the
scientific method.[7]

A member of the Liberal Party, he was also the first Member of Parliament to call
for women's suffrage.[8]

Mill c. 1870
Contents
Born 20 May 1806
1 Biography
Pentonville, London,
2 Works England
2.1 A System of Logic
2.2 Theory of liberty Died 8 May 1873 (aged 66)
2.2.1 Social liberty and tyranny of majority Avignon, France
2.2.2 Liberty
Spouse(s) Harriet Taylor
2.2.3 Freedom of speech
2.2.4 Harm Principle Era 19th-century philosophy
2.3 Colonialism Classical economics
2.4 Slavery
Region Western philosophy
2.5 Women's rights
2.6 Utilitarianism School Empiricism,
2.7 Economic philosophy utilitarianism, liberalism
2.7.1 Economic democracy Main Political philosophy,
2.7.2 Political democracy interests ethics, economics,
2.7.3 The environment
inductive logic
2.7.4 Economic development
2.7.5 Control of population growth Notable Public/private sphere,
2.7.6 Wage fund ideas hierarchy of pleasures
2.7.7 Rate of capital accumulation in utilitarianism, rule
2.7.8 Rate of profit utilitarianism, liberalism,
3 In popular culture early liberal feminism,
4 Major publications harm principle, Mill's
5 See also Methods

6 Notes Influences
7 References Plato, Aristotle, Demosthenes,
8 Further reading Epicurus, Aquinas, Hobbes, Locke,

9 External links Hume, Babbage,[1] Berkeley, Bentham,

9.1 Mill's works Francis Place, James Mill, Harriet
 9.2 Secondary works Taylor Mill, Smith, Senior, Ricardo,
9.3 Further information Tocqueville, W. von Humboldt, Goethe,
Bain, Auguste Comte, Saint-Simon
(Utopian Socialists),[2] Marmontel,[3]
Biography Wordsworth,[3] Coleridge,[3] Herder[4]

John Stuart Mill was born at 13 Rodney Street in the Pentonville area of London, the Influenced
eldest son of the Scottish philosopher, historian and economist James Mill, and William James, John Rawls, Bertrand
Harriet Burrow. John Stuart was educated by his father, with the advice and Russell, Isaiah Berlin, Karl Popper,
assistance of Jeremy Bentham and Francis Place. He was given an extremely Ronald Dworkin, H. L. A. Hart, Peter
rigorous upbringing, and was deliberately shielded from association with children Singer, Wilhelm Dilthey, Roger Crisp,
his own age other than his siblings. His father, a follower of Bentham and an John Maynard Keynes, Milton
adherent of associationism, had as his explicit aim to create a genius intellect that Friedman
would carry on the cause of utilitarianism and its implementation after he and Signature
Bentham had died.[9]

Mill was a notably precocious child. He describes his education in his

autobiography. At the age of three he was taught Greek.[10] By the age of eight, he John Stuart Mill
had read Aesop's Fables, Xenophon's Anabasis,[10] and the whole of Herodotus,[10]
Member of Parliament
and was acquainted with Lucian, Diogenes Lartius, Isocrates and six dialogues of
for City and Westminster
Plato.[10] He had also read a great deal of history in English and had been taught
arithmetic, physics and astronomy. In office
1865 1868
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
Personal details
was still history, but he went through all the commonly taught Latin and Greek Political party Liberal
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 Indiawas 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.[11] 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 Facult 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, includingHenri 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.[2] 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
[12]
positive philosophy aided in Mill's broad rejection of Benthamism.

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.[13] 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.[14] He was elected a
Foreign Honorary Member of theAmerican Academy of Arts and Sciencesin 1856.[15]

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.[16] 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.[17] 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."[18] 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.[19] He was offered a seat on the Council of India, the body created to advise the new Secretary of State for India, but
[19]
declined, citing his disapproval of the new system of rule.

In 1851, Mill married Harriet Taylor after 21 years of an 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 severelung 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, 186568, he
was a Member of Parliament for City and Westminster.[20][21] 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."[22]

He was godfather to the philosopherBertrand Russell.

In his views on religion, Mill was anagnostic.[23][24]

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

Works

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
[25]
Herschel's, laws were discovered through observation and induction, and required empirical verification.

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
[26]
legitimate mode of government in dealing with barbarians".

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.[27] 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 drowning
a 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 tosell 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 tonatural 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
[28]
opinions, and from listening to those who express them."

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". For him,
liberty in antiquity was a "contest... between subjects, or some classes of subjects, and the government." 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."[29]

Liberty
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 he wishes
unless he harms others. Individuals are rational enough to make decisions
about their well being. Government should interfere when it is for the John Stuart Mill and Helen Taylor. Helen
was the daughter of Harriet Taylor and
protection of society. Mill explained:
collaborated with Mill for fifteen years after
her mother's death in 1858.
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, theindividual is sovereign.[30]

Freedom of speech
An influential advocate offreedom 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
[31]
opinion is called immoral or impious, this is the case of all others in which it is most fatal.
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.[32] 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.[32] 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.[32]

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 shouldnt 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.[33]

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
[34]
a clear and present danger that they will bring about the substantive evils that Congress has a right to prevent.

Shouting out "Fire!" in a dark theatre, which makes people panic and gets them injured, is a case of that.[35] But if the situation
allows people to reason by themselves and decide to accept it or not, any ar
gument or theology should not be blocked.

Nowadays, Mill's argument is generally accepted by many democratic countries, and they have laws about the harm principle. For
example, in American law some exceptions limit free speech such as obscenity, defamation, breach of peace, and "fighting
words".[36]

Colonialism
Mill, an employee for the British East India Company from 1823 to 1858,[37] argued in support of what he called a 'benevolent
despotism' with regard to the colonies.[38] 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."[39]

Slavery
In 1850, Mill sent an anonymous letter (which came to be known under the title "The Negro Question"),[40] 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 W

omen", 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.[41]

Women's rights
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.[42] 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
.[41][43]
of prejudices that severely impeded the progress of humanity

Utilitarianism
"A Feminine Philosopher". Caricature
The canonical statement of Mill's utilitarianism can be found in Utilitarianism. This by Spy published in Vanity Fair in
philosophy has a long tradition, although Mill's account is primarily influenced by 1873.
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. 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."[44]

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",[45] 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
[46]
greatest happiness that matters "but the greatest amount of happiness altogether".
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" (Mill 2). 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." (Mill 3) 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." (Mill 6) 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
make 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 is 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." (Mill 24) 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." (Mill 29)

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"
(Mill, 8). 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 that we are not morally required to do so" (Fitzpatrick, 82).

Mills 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," (Mill). 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," (Mill, 6). All of this factors into John Mills own definition of
utilitarianism, and shows why it differs from other definitions.

Economic philosophy
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.[47] Mill originally believed that "equality of taxation"
meant "equality of sacrifice" and that progressive taxation penalised those who
[48]
worked harder and saved more and was therefore "a mild form of robbery".

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.[49]

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 Essays on economics and society,
some socialist causes.[50] Within this revised work he also made the radical proposal 1967
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,[51] albeit
altered in the third edition of the Principles of Political Economy to reflect a concern for differentiating restrictions on "unearned"
.[52]
incomes, which he favoured, and those on "earned" incomes, which he did not favour

Mill's Principles, first published in 1848, was one of the most widely read of all books on economics in the period.[53] 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 byMarshall'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
[54]
their operations, and working under managers elected and removable by themselves.

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.[55] The two values are obviously in tension, and some
readers have concluded that he is an elitist democrat,[56] while others count him as an earlier participatory democrat.[57] 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
[58]
was more willing to compromise than the "radical" principles expressed in his writing would lead one to expect.

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"[59][60] 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.[61]

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.[62]

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 savings or be spent on consumption." (Spiegel,
p. 390) 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." (Walker); 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[63]

In popular culture
Mill is the subject of a 1905clerihew by E. C. Bentley:[64]

John Stuart Mill,

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

Mill is namechecked inMonty Python's "Philosophers Song".

John Stuart Mill was the stage name of musicianJohn Schmersal between the disbandment of the groupBrainiac
and the formation of the bandEnon.

Major publications
 Title Date Source
"Two Letters on the Measure of Value" 1822 "The Traveller"
"Questions of Population" 1823 "Black Dwarf"
Westminster
"War Expenditure" 1824
Review
Westminster
"Quarterly Review Political Economy" 1825
Review
"Review of Miss Martineau's Tales" 1830 Examiner
"The Spirit of the Age" 1831 Examiner
"Use and Abuse of Political Terms" 1832
1833,
"What is Poetry"
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
1848
philosophy
"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. AndrewsConcerning the value of culture 1867

"Speech In Favor of Capital Punishment"[65][66] 1868

England and Ireland 1868

"Thornton on Labor 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 of John Stuart Mill 1873
Three Essays on Religion 1874
"Notes on N.W. Senior's Political Economy" 1945 Economica N.S. 12

See also
List of liberal theorists
Mill's Methods
On Social Freedom
Women's suffrage in the United Kingdom

Notes
1. Hyman, Anthony (1982).Charles Babbage: Pioneer of the Computer. Princeton University Press. pp. 12021. "What
effect did Babbages Economy of Machinery and Manufacturershave? Generally his book received little attention as
it not greatly concerned with such traditional problems of economics as the nature of 'value'. Actually thefect
ef 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 ontwo major figures; John Stuart Mill and Karl Marx
"
2. Friedrich Hayek (1941). "The Counter-Revolution of Science".Economica. Economica. 8 (31): 281320.
JSTOR 2549335 (https://www.jstor.org/stable/2549335). doi:10.2307/2549335 (https://doi.org/10.2307%2F2549335).
3. "The Project Gutenberg EBook of Autobiography, by John Stuart Mill" (http://www.gutenberg.org/cache/epub/10378/
pg10378.html) gutenberg.org. Retrieved 11 June 2013.
4. Michael N. Forster, After Herder: Philosophy of Language in the German rTadition, Oxford University Press, 2010, p.
9.
5. John Stuart Mill (Stanford Encyclopedia of Philosophy)(http://plato.stanford.edu/entries/mill/)
6. "John Stuart Mill's On Liberty" (http://www.victorianweb.org/philosophy/mill/liberty.html). 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."
7. "John Stuart Mill (Stanford Encyclopedia of Philosophy)"(http://plato.stanford.edu/entries/mill/#SciMet)
.
plato.stanford.edu. Retrieved 31 July 2009.
8. https://www.parliament.uk/about/living-heritage/transformingsociety/electionsvoting/womenvote/parliamentary-
collections/1866-suffrage-petition/john-stuart-mill/
9. Halevy, Elie (1966). The Growth of Philosophic Radicalism. Beacon Press. pp. 282284.ISBN 0-19-101020-0.
10. Journals: New Englander (18431892)(http://digital.library.cornell.edu/cgi/t/text/pageviewer-idx?c=nwng;cc=nwng;rg
n=full%20text;idno=nwng0033-4;didno=nwng0033-4;view=image;seq=620;node=nwng0033-4:1;page=root;size=s;fr
m=frameset)
11. Murray N. Rothbard (1 February 2006).An Austrian Perspective on the History of Economic Thought(https://books.g
oogle.com/books?id=MCcWhLmRo-cC&pg=RA1-P A105). Ludwig von Mises Institute. p. 105.ISBN 978-0-945466-
48-2. Retrieved 21 January 2011.
12. Pickering, Mary (1993),Auguste Comte: an intellectual biography, Cambridge University Press, p. 540
13. Capaldi, Nicholas. John Stuart Mill: A Biography. p. 33, Cambridge, 2004,ISBN 0-521-62024-4.
14. Journals: New Englander (18431892)(http://digital.library.cornell.edu/cgi/t/text/pageviewer-idx?c=nwng&cc=nwng&i
dno=nwng0033-4&node=nwng0033-4:1&frm=frameset&view=image&seq=623)
15. "Book of Members, 17802010: Chapter M"(http://www.amacad.org/publications/BookofMembers/ChapterM.pdf)
(PDF). American Academy of Arts and Sciences. Retrieved 15 April 2011.
16. 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.
17. Klausen, Jimmy Casas (2016-01-07)."Violence and Epistemology J. S. Mills Indians after the "Mutiny" " (http://prq.s
agepub.com/content/early/2016/01/07/1065912915623379) . Political Research Quarterly. 69: 1065912915623379.
ISSN 1065-9129 (https://www.worldcat.org/issn/1065-9129). doi:10.1177/1065912915623379(https://doi.org/10.117
7%2F1065912915623379).
18. Harris, Abram L. (1964-01-01). "John Stuart Mill: Servant of the East India Company".
The Canadian Journal of
Economics and Political Science/ Revue canadienne d'Economique et de Science politique . 30 (2): 185202.
JSTOR 139555 (https://www.jstor.org/stable/139555). doi:10.2307/139555 (https://doi.org/10.2307%2F139555).
19. Lal, Vinay. "'John Stuart Mill and India', a review-article".New Quest, no. 54 (JanuaryFebruary 1998): 5464.
20. "No. 22991" (https://www.thegazette.co.uk/London/issue/22991/page/3528). The London Gazette. 14 July 1865.
p. 3528.
21. Capaldi, Nicholas. John Stuart Mill: A Biography. pp. 321322, Cambridge, 2004,ISBN 0-521-62024-4.
22. John Stuart Mill: Utilitarianism and the 1868 Speech on Capital Punishment
. (Sher, ed. Hackett Publishing Co, 2001)
23. "Editorial Notes" (https://books.google.com/books?id=mbxCAAAA YAAJ&pg=PA203). 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 ofCant as he well could without compromising his pride
of place as a recognised thinker and sceptic"
24. Linda C. Raeder (2002). "Spirit of the Age".John Stuart Mill and the Religion of Humanity. University of Missouri
Press. p. 65. ISBN 9780826263278. "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".
"
25. Shermer, Michael (15 August 2002). In Darwin's Shadow: The Life and Science of Alfred Russel W
allace: A
Biographical Study on the Psychology of History(https://books.google.com/books?id=eu9Uu3PbdcgC&pg=PP212)
.
Oxford University Press. p. 212.ISBN 978-0-19-992385-4.
26. On Liberty, by John Stuart Mill, pp. 1819.(http://www.gutenberg.org/files/34901/34901-h/34901-h.htm)
27. Mill, John Stuart "On Liberty" Penguin Classics, 2006ISBN 978-0-14-144147-4 pp. 9091
28. Mill, John Stuart, On Liberty, Harvard Classics: Volume 25, p. 258, PF Collier & Sons Company New York 1909
29. Mill, John Stuart, "On Liberty" Penguin Classics, 2006ISBN 978-0-14-144147-4 pp. 1011
30. Mill, On Liberty, p. 13. Cornell.edu (http://digital.library.cornell.edu/cgi/t/text/pageviewer-idx?c=harp;cc=harp;rgn=ful
l%20text;idno=harp0024-5;didno=harp0024-5;view=image;seq=00693;node=harp0024-5%3A1)
31. John Stuart Mill (18061873) "On Liberty" 1859. ed. Gertrude Himmelfarb, UK: Penguin, 1985, pp. 8384
32. Freedom of Speech, Volume 21, by Ellen Frankel Paul, Fred Dycus Miller, Jeffrey Paul
33. John Stuart Mill. (1863).On Liberty. Ticknor and Fields. p. 23
34. Schenck v. United States, 249 US 47 Supreme Court 1919
35. George & Kline, 2006, p. 409.
36. George & Kline, 2006, p. 410.
37. J. S. Mill's Career at the East India Company(http://www.victorianweb.org/philosophy/mill/career.html)
38. Theo Goldberg, David (2000). ""Liberalism's limits: Carlyle and Mill on "the negro question".Nineteenth-Century
Contexts: An Interdisciplinary Journal. 22 (2): 203216. doi:10.1080/08905490008583508(https://doi.org/10.1080%
2F08905490008583508).
39. John Stuart Mill, Dissertations and Discussions: Political, Philosophical, and Historical(New York 1874) Vol. 3, pp.
252253.
40. The Negro Question, pp. 130137. by John Stuart Mill.
41. Mill, J.S. (1869) The Subjection of Women(http://www.constitution.org/jsm/women.htm), Chapter 1
42. John Stuart Mill: critical assessments, Volume 4, By John Cunningham Wood
43. Mill, John Stuart (2005), "The subjection of women", inCudd, Ann E.; Andreasen, Robin O.,Feminist theory: a
philosophical anthology, Oxford, UK Malden, Massachusetts: Blackwell Publishing, pp. 1726,
ISBN 9781405116619.
44. Mill, John Stuart, Utilitarianism (Project Gutenberg online edition)(http://www.gutenberg.org/files/11224/11224-h/112
24-h.htm#CHAPTER_II)
45. Bronfenbrenner, Martin (1977). "POETRY, PUSHPIN, AND UTILITY".Economic Inquiry. 15: 95110.
doi:10.1111/j.1465-7295.1977.tb00452.x(https://doi.org/10.1111%2Fj.1465-7295.1977.tb00452.x)
.
46. Mill 1906, p. 16
47. [1] (http://www.ifaw.org/ifaw/dfiles/file_285.pdf)Archived (https://web.archive.org/web/20080626225342/http://www
.if
aw.org/ifaw/dfiles/file_285.pdf)26 June 2008 at the Wayback Machine.
48. IREF | Pour la liberte economique et la concurrence fiscale(http://www.irefeurope.org/col_docs/doc_51_fr.pdf) (PDF)
Archived (https://web.archive.org/web/20090327011315/http://www .irefeurope.org/col_docs/doc_51_fr.pdf) 27 March
2009 at the Wayback Machine.
49. (Strasser, 1991)
50. Mill, John Stuart and Bentham, Jeremy edited by Ryan, Alan. (2004).Utilitarianism and other essays. London:
Penguin Books. p. 11.ISBN 0-14-043272-8.
51. Wilson, Fred (2007). "John Stuart Mill: Political Economy"(https://plato.stanford.edu/archives/spr2016/entries/mill/#P
olEco). Stanford Encyclopedia of Philosophy. Stanford University. Retrieved 4 May 2009.
52. Mill, John Stuart (1852). "On The General Principles of axation,
T V.2.14". Principles of Political Economy. Library of
Economics and Liberty. (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
.']")
53. Ekelund, Robert B., Jr.; Hbert, Robert F. (1997). A history of economic theory and method(4th ed.). Waveland
Press [Long Grove, Illinois]. p. 172.ISBN 1-57766-381-0.
54. Principles of Political Economy with some of their Applications to Social Philosophy
, IV.7.21 John Stuart Mill: Political
Economy, IV.7.21
55. Thompson, Dennis. John Stuart Mill and Representative Government
. Princeton University Press, 1976.ISBN 978-
0691021874
56. Letwin, Shirley. The Pursuit of Certainty. Cambridge University Press, 1965 (p. 306).ISBN 978-0865971943
57. Pateman, Carole. Participation and Democratic Theory. Cambridge University Press, 1970 (p. 28).ISBN 978-
0521290043
58. 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. 166199.
ISBN 978-0521677561
59. The Principles of Political Economy, Book 4, Chapter VI. (http://www.efm.bris.ac.uk/het/mill/book4/bk4ch06)
60. Inge Rpke (1 October 2004)."The early history of modern ecological economics"(http://www.sciencedirect.com/sci
ence/article/B6VDY-4DG3DFP-1/2/d74b62bf0315ae52a3e60f698eae5ca5). Ecological Economics. 50 (34): 293
314. doi:10.1016/j.ecolecon.2004.02.012(https://doi.org/10.1016%2Fj.ecolecon.2004.02.012). Retrieved 8 August
2008.
61. John Stuart Mill's Social and Political Thought: Critical Assessments
, by John Stuart Mill
62. Nicholas Capaldi (12 January 2004).John Stuart Mill: A Biography(https://books.google.com/books?id=8SxydLpuV
C4C). Cambridge University Press. p. 41.ISBN 978-1-139-44920-5. Retrieved 1 September 2013.
63. Mill, John Stuart. Principles of Political Economy(http://eet.pixel-online.org/files/etranslation/original/Mill,%20Principl
es%20of%20Political%20Economy.pdf) (PDF). p. 25. Retrieved 1 November 2016.
64. Swainson, Bill (ed.) (2000).Encarta Book of Quotations. Macmillan. pp. 64243.ISBN 0-312-23000-1.
65. Hansard report of Commons Sitting: CAPITAL PUNISHMENT WITHIN PRISONS BILL [BILL 36.] COMMITTEE
stage: HC Deb 21 April 1868 vol 191 cc1033-63 including Mill's speech Col. 10471055
(http://hansard.millbanksyst
ems.com/commons/1868/apr/21/committee#S3V0191P0_18680421_HOC_33)
66. His speech against the abolition of capital punishment was commented upon in an editorial in
The Times,
Wednesday, 22 April 1868; pg. 8; Issue 26105; col E:

References
Duncan Bell, "John Stuart Mill on Colonies,"Political Theory, Vol. 38 (February 2010), pp. 3464.
Brink, David O. (1992). "Mill's Deliberative Utilitarianism".Philosophy and Public Affairs. 21: 67103.
Clifford G. Christians and John C. Merrill (eds.) Ethical Communication: Five Moral Stances in Human Dialogue,
Columbia, MO.: University of Missouri Press, 2009
George, Roger Z.; Kline, Robert D. (2006).Intelligence and the national security strategist: enduring issues and
challenges. Rowman & Littlefield.ISBN 978-0-7425-4038-5.
Adam Gopnik, "Right Again, The passions of John Stuart Mill," The New oYrker, 6 October 2008.
 Harrington, Jack (2010).Sir John Malcolm and the Creation of British India, Ch. .5New York: Palgrave Macmillan.
ISBN 978-0-230-10885-1.
Sterling Harwood, "Eleven Objections to Utilitarianism," in Louis .PPojman, 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 [3] www.sterlingharwood.com.
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 978-1-84354-
644-3
Robinson, Dave & Groves, Judy (2003).Introducing Political Philosophy. Icon Books. ISBN 1-84046-450-X.
Frederick Rosen, Classical Utilitarianism from Hume to Mill(Routledge Studies in Ethics & Moral Theory), 2003.
ISBN 0-415-22094-7
Mark Philip Strasser, Moral Philosophy of John Stuart Mill, Longwood Academic (1991). Wakefield, New Hampshire.
ISBN 0-89341-681-9
Chin Liew Ten, Mill on Liberty, Clarendon Press, Oxford, 1980, full-text online atContents Victorianweb.org (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

Brink, David, "Mill's Moral and Political Philosophy", The Stanford Encyclopedia of Philosophy (Winter 2016 Edition),
Edward N. Zalta (ed.)
Stuart Mill, Collected Works of John Stuart Mill, ed. J.M. Robson (Toronto: University of Toronto Press, London:
Routledge and Kegan Paul, 1963-1991), 33 vols. 3/14/2017.

Further reading
Alican, Necip Fikri (1994).Mills Principle of Utility: A Defense of John Stuart Mills Notorious Proof. Amsterdam and
Atlanta: Editions Rodopi B.V. ISBN 978-90-518-3748-3.
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 0-19-824550-5.
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 0-7100-0718-3.
Moore, G.E. (1903). Principia Ethica. Prometheus Books UK.ISBN 0879754982.
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'tudes benthamiennes, Paris, 2011.
Francisco Vergara, A Critique of Elie Halvy; refutation of an important distortion of British moral philosophy,
Philosophy, Journal of The Royal Institute of Philosophy , London, 1998.

External links
Mill's works
A System of Logic, University Press of the Pacific, Honolulu, 2002,ISBN 1-4102-0252-6
Works by John Stuart Millat Project Gutenberg
Works by or about John Stuart Millat Internet Archive
Works by John Stuart Millat LibriVox (public domain audiobooks)
The Online Books Pagelists works on various sites
Works, readable and downloadable
Primary and secondary works
More easily readable versions of On Liberty
, Utilitarianism, Three Essays on Religion, The Subjection of W
omen, A
System of Logic, and Autobiography
Of the Composition of Causes, Chapter VI of System of Logic (1859)
John Stuart Mill's diary of a walking tour at Mount Holyoke College

Secondary works
Macleod, Christopher. "John Stuart Mill". Stanford Encyclopedia of Philosophy.
John Stuart Mill in the Internet Encyclopedia of Philosophy
Bendle, Mervyn F. (December 2009). "On liberty: Isaiah Berlin, John Stuart Mill and the ends of life"
. Quadrant. 53
(12): 3643. Retrieved 8 August 2011.

Further information
Catalogue of Mill's correspondence and papersheld at the Archives Division of the London School of Economics.
View the Archives Catalogue of the contentsof this important holding, which also includes letters of James Mill and
Helen Taylor.
John Stuart Mill's librarySomerville College Oxford holds c1700 volumes owned by John Stuart Mill and his father
James Mill, many containing their marginalia
"John Stuart Mill (obituary, Tues., 4 November 1873). In Eminent persons: Biographies reprinted from theimes.
T Vol.
16. D. Vol I, 18701875". Macmillan & Co. 1892: 195224.
John Stuart Mill at Find a Grave

Parliament of the United Kingdom

Member of Parliament for
Preceded by Succeeded by
Westminster
Sir George de Lacy Evans William Henry Smith
18651868

Academic offices
Rector of the University of St
Preceded by Succeeded by
Andrews
William Stirling of Keir James Anthony Froude
18651868

Retrieved from "https://en.wikipedia.org/w/index.php?title=John_Stuart_Mill&oldid=802671224

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This page was last edited on 27 September 2017, at 18:11.

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