The Info List - John Stuart Mill

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John Stuart Mill
John Stuart Mill
(20 May 1806 – 8 May 1873) was a British philosopher, 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",[6] Mill's conception of liberty justified the freedom of the individual in opposition to unlimited state and social control.[7] 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
John Herschel
and Auguste Comte, and research carried out for Mill by Alexander Bain. Mill engaged in written debate with Whewell.[8] A member of the Liberal Party, he was also the first Member of Parliament to call for women's suffrage.[9]


1 Biography 2 Works

2.1 A System of Logic 2.2 Theory of liberty

2.2.1 Social liberty
Social liberty
and tyranny of majority 2.2.2 Liberty 2.2.3 Freedom of speech 2.2.4 Harm principle

2.3 Colonialism 2.4 Slavery 2.5 Women's rights 2.6 Utilitarianism 2.7 Economic philosophy

2.7.1 Economic democracy 2.7.2 Political democracy 2.7.3 The environment 2.7.4 Economic development 2.7.5 Control of population growth 2.7.6 Wage fund 2.7.7 Rate of capital accumulation 2.7.8 Rate of profit

3 In popular culture 4 Major publications 5 See also 6 Notes 7 References 8 Further reading 9 External links

9.1 Mill's works 9.2 Secondary works 9.3 Further information

Biography[edit] John Stuart Mill
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 Burrow. John Stuart was educated by his father, with the advice and assistance of Jeremy Bentham
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.[10] Mill was a notably precocious child. He describes his education in his autobiography. At the age of three he was taught Greek.[11] By the age of eight, he had read Aesop's Fables, Xenophon's Anabasis,[11] and the whole of Herodotus,[11] and was acquainted with Lucian, Diogenes Laërtius, Isocrates
and six dialogues of Plato.[11] 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
Don Quixote
and Robinson Crusoe. His father's work, The History of British India
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
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.[12] 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.[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 positive philosophy aided in Mill's broad rejection of Benthamism.[13] 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
University of Oxford
or the University of Cambridge.[14] 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.[15] He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1856.[16] 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.[17] 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.[18] 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."[19] 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.[20] 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.[20] 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
Lord Rector
of the University of St. Andrews. During the same period, 1865–68, he was a Member of Parliament for City and Westminster.[21][22] 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."[23] He was godfather to the philosopher Bertrand Russell. In his views on religion, Mill was an agnostic.[24][25] Mill died in 1873 of erysipelas in Avignon, France, where his body was buried alongside his wife's. Works[edit] A System of Logic[edit] Main article: 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
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.[26] Theory of liberty[edit] Main article: On 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".[27] 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.[28] 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."[29]

John Stuart Mill
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
Social liberty
and tyranny of majority[edit]

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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
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."[30] Liberty[edit] 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 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.[31]

Freedom of speech[edit] 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.[32]

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.[33] 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.[33] 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.[33] Harm principle[edit] 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.[34]

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.[35]

Shouting out "Fire!" in a dark theatre, which makes people panic and gets them injured, is a case of that.[36] 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 about the harm principle. For example, in American law some exceptions limit free speech such as obscenity, defamation, breach of peace, and "fighting words".[37] Colonialism[edit] Mill, an employee for the British East India Company
East India Company
from 1823 to 1858,[38] argued in support of what he called a 'benevolent despotism' with regard to the colonies.[39] 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."[40] Slavery[edit] In 1850, Mill sent an anonymous letter (which came to be known under the title "The Negro Question"),[41] 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.[42]

Women's rights[edit]

"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
The Subjection of Women
(1861, published 1869) is one of the earliest written on this subject by a male author.[citation needed] In The Subjection of Women
The Subjection of Women
Mill attempts to make a case for perfect equality.[43] 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.[42][44] Utilitarianism[edit] Main article: Utilitarianism
(book) 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
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."[45] 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",[46] 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".[47] 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".[48] 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."[49] 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."[50] 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."[51] 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."[52] 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".[53] 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
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".[54] 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".[55][page needed] 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".[50] All of this factors into John Mill’s own definition of utilitarianism, and shows why it differs from other definitions. Economic philosophy[edit] Main article: Principles of Political Economy

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.[56] 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".[57] 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.[58] Later he altered his views toward a more socialist bent, adding chapters to his Principles of Political Economy
Principles of Political Economy
in defence of a socialist outlook, and defending some socialist causes.[59] 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,[60] 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.[61] Mill's Principles, first published in 1848, was one of the most widely read of all books on economics in the period.[62] As Adam Smith's Wealth of Nations had during an earlier period, Mill's Principles dominated economics teaching. In the case of Oxford University
Oxford University
it was the standard text until 1919, when it was replaced by Marshall's Principles of Economics. Economic democracy[edit] 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.[63]

Political democracy[edit] Mill's major work on political democracy, Considerations on Representative Government, defends two fundamental principles, extensive participation by citizens and enlightened competence of rulers.[64] The two values are obviously in tension, and some readers have concluded that he is an elitist democrat,[65] while others count him as an earlier participatory democrat.[66] 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.[67] The environment[edit] 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"[68][69] 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[edit]

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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.[70] Control of population growth[edit]

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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
Francis Place
to women in working class areas.[71] Wage fund[edit]

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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."[72] Walker[who?] 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.";[73] 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[edit]

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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[edit] 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 [74] In popular culture[edit]

Mill is the subject of a 1905 clerihew by E. C. Bentley:[75]

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

Mill is namechecked in Monty Python's "Philosophers Song". John Stuart Mill
John Stuart Mill
was the stage name of musician John Schmersal between the disbandment of the group Brainiac and the formation of the band Enon. On ABC sitcom American Housewife, Mill is the favorite philosopher of patriarch Greg Otto, played by Diedrich Bader.

Major publications[edit]

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
Auguste Comte
and Positivism 1865

Inaugural Address at St. Andrews Concerning the value of culture 1867

"Speech In Favor of Capital Punishment"[76][77] 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 1873

Three Essays on Religion 1874

Socialism 1879 Belford, Clarke & co.

"Notes on N. W. Senior's Political Economy" 1945 Economica N.S. 12

See also[edit]

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


^ Mill, John Stuart. 1861. Considerations on Representative Government. ^ Hyman, Anthony (1982). Charles Babbage: Pioneer of the Computer. Princeton University Press. pp. 120–21. 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
John Stuart Mill
and Karl Marx  ^ Friedrich Hayek
Friedrich Hayek
(1941). "The Counter- Revolution
of Science". Economica. Economica. 8 (31): 281–320. doi:10.2307/2549335. JSTOR 2549335.  ^ a b c "The Project Gutenberg
Project Gutenberg
EBook of Autobiography, by John Stuart Mill" gutenberg.org. Retrieved 11 June 2013. ^ Michael N. Forster, After Herder: Philosophy of Language in the German Tradition, Oxford University
Oxford University
Press, 2010, p. 9. ^ Macleod, Christopher (14 November 2017). Zalta, Edward N., ed. The Stanford Encyclopedia of Philosophy. Metaphysics
Research Lab, Stanford University
Stanford University
– via Stanford Encyclopedia of Philosophy.  ^ "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.  ^ " John Stuart Mill
John Stuart Mill
(Stanford Encyclopedia of Philosophy)". plato.stanford.edu. Retrieved 31 July 2009.  ^ " John Stuart Mill
John Stuart Mill
and the 1866 petition". UK Parliament.  ^ Halevy, Elie (1966). The Growth of Philosophic Radicalism. Beacon Press. pp. 282–284. ISBN 0-19-101020-0.  ^ a b c d Journals: New Englander (1843–1892) ^ Murray N. Rothbard
Murray N. Rothbard
(1 February 2006). An Austrian Perspective on the History of Economic Thought. Ludwig von Mises
Ludwig von Mises
Institute. p. 105. ISBN 978-0-945466-48-2. Retrieved 21 January 2011.  ^ Pickering, Mary (1993), Auguste Comte: an intellectual biography, Cambridge University Press, p. 540 ^ Capaldi, Nicholas. John Stuart Mill: A Biography. p. 33, Cambridge, 2004, ISBN 0-521-62024-4. ^ Journals: New Englander (1843–1892) ^ "Book of Members, 1780–2010: Chapter M" (PDF). American Academy of Arts and Sciences. Retrieved 15 April 2011.  ^ 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. ^ Klausen, Jimmy Casas (2016-01-07). "Violence and Epistemology
J. S. Mill's Indians after the "Mutiny"". Political Research Quarterly. 69: 1065912915623379. doi:10.1177/1065912915623379. ISSN 1065-9129.  ^ 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): 185–202. doi:10.2307/139555. JSTOR 139555.  ^ a b Lal, Vinay. "' John Stuart Mill
John Stuart Mill
and India', a review-article". New Quest, no. 54 (January–February 1998): 54–64. ^ "No. 22991". The London Gazette. 14 July 1865. p. 3528.  ^ Capaldi, Nicholas. John Stuart Mill: A Biography. pp. 321–322, Cambridge, 2004, ISBN 0-521-62024-4. ^ John Stuart Mill: Utilitarianism
and the 1868 Speech on Capital Punishment. (Sher, ed. Hackett Publishing Co, 2001) ^ "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  ^ Linda C. Raeder (2002). "Spirit of the Age". John Stuart Mill
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".  ^ 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
Oxford University
Press. p. 212. ISBN 978-0-19-992385-4.  ^ "On Liberty
by John Stuart Mill" – via www.gutenberg.org.  ^ Mill, John Stuart "On Liberty" Penguin Classics, 2006 ISBN 978-0-14-144147-4 pp. 90–91 ^ Mill, John Stuart, On Liberty, Harvard Classics: Volume 25, p. 258, PF Collier & Sons Company New York 1909 ^ Mill, John Stuart, "On Liberty" Penguin Classics, 2006 ISBN 978-0-14-144147-4 pp. 10–11 ^ Mill, On Liberty, p. 13. Cornell.edu ^ John Stuart Mill
John Stuart Mill
(1806–1873) "On Liberty" 1859. ed. Gertrude Himmelfarb, UK: Penguin, 1985, pp. 83–84 ^ a b c Freedom of Speech, Volume 21, by Ellen Frankel Paul, Fred Dycus Miller, Jeffrey Paul ^ John Stuart Mill. (1863 [1859]). On Liberty. Ticknor and Fields. p. 23 ^ Schenck v. United States, 249 US 47 – Supreme Court 1919 ^ George & Kline 2006, p. 409. ^ George & Kline 2006, p. 410. ^ "J. S. Mill's Career at the East India Company". www.victorianweb.org.  ^ 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.  ^ John Stuart Mill, Dissertations and Discussions: Political, Philosophical, and Historical (New York 1874) Vol. 3, pp. 252–253. ^ The Negro Question, pp. 130–137. by John Stuart Mill. ^ a b Mill, J.S. (1869) The Subjection of Women, Chapter 1 ^ John Stuart Mill: critical assessments, Volume 4, By John Cunningham Wood ^ 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 9781405116619.  ^ " Utilitarianism
by John Stuart Mill" – via www.gutenberg.org.  ^ Bronfenbrenner, Martin (1977). "POETRY, PUSHPIN, AND UTILITY". Economic Inquiry. 15: 95–110. doi:10.1111/j.1465-7295.1977.tb00452.x.  ^ Mill 1863, p. 16. ^ Mill 1863, p. 2. ^ Mill 1863, p. 3. ^ a b Mill 1863, p. 6. ^ Mill 1863, p. 24. ^ Mill 1863, p. 29. ^ Mill 1863, p. 8. ^ Fitzpatrick 2006, p. 84. ^ Mill 1863. ^ [1] Archived 26 June 2008 at the Wayback Machine. ^ IREF Pour la liberte economique et la concurrence fiscale (PDF) Archived 27 March 2009 at the Wayback Machine. ^ Strasser 1991. ^ 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. CS1 maint: Multiple names: authors list (link) ^ Wilson, Fred (2007). "John Stuart Mill: Political Economy". Stanford Encyclopedia of Philosophy. Stanford University. Retrieved 4 May 2009.  ^ 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.']") ^ 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 1-57766-381-0. CS1 maint: Multiple names: authors list (link) ^ Principles of Political Economy
Principles of Political Economy
with some of their Applications to Social Philosophy, IV.7.21 John Stuart Mill: Political Economy, IV.7.21 ^ Thompson, Dennis. John Stuart Mill
John Stuart Mill
and Representative Government. Princeton University Press, 1976. ISBN 978-0691021874 ^ Letwin, Shirley. The Pursuit of Certainty. Cambridge University Press, 1965 (p. 306). ISBN 978-0865971943 ^ Pateman, Carole. Participation and Democratic Theory. Cambridge University Press, 1970 (p. 28). ISBN 978-0521290043 ^ 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 ^ "The Principles of Political Economy, Book 4, Chapter VI".  ^ Inge Røpke (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.  ^ John Stuart Mill's Social and Political Thought: Critical Assessments, by John Stuart Mill ^ Nicholas Capaldi (12 January 2004). John Stuart Mill: A Biography. Cambridge University Press. p. 41. ISBN 978-1-139-44920-5. Retrieved 1 September 2013.  ^ Spiegel 1991, p. 390. ^ Walker 1876, p. 142. ^ Mill, John Stuart. Principles of Political Economy
Principles of Political Economy
(PDF). p. 25. Retrieved 1 November 2016.  ^ Swainson, Bill (ed.) (2000). Encarta Book of Quotations. Macmillan. pp. 642–43. ISBN 0-312-23000-1. CS1 maint: Extra text: authors list (link) ^ 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. 1047–1055 ^ 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:


Duncan Bell, " John Stuart Mill
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 978-1-84714-344-0.  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 Yorker, 6 October 2008. Harrington, Jack (2010). Sir John Malcolm and the Creation of British India, Ch. 5. New York: Palgrave Macmillan. ISBN 978-0-230-10885-1.  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 [3] www.sterlingharwood.com. Samuel Hollander, The Economics
of John Stuart Mill
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 Spiegel, H.W. (1991). The Growth of Economic Thought. Economic history. Duke University Press. ISBN 978-0-8223-0973-4.  Strasser, Mark Philip (1991). The Moral Philosophy of John Stuart Mill: Toward Modifications of Contemporary Utilitarianism. Wakefield, New Hampshire: Longwood Academic. ISBN 978-0-89341-681-2.  Chin Liew Ten, Mill on Liberty, Clarendon Press, Oxford, 1980, full-text online at Contents Victorianweb.org (National University of Singapore) Dennis Thompson, John Stuart Mill
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. Walker, Francis Amasa (1876). The Wages Question: A Treatise on Wages and the Wages Class. Henry Holt. 

Further reading[edit]

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 978-90-518-3748-3.  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'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[edit]

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Find more aboutJohn Stuart Millat's sister projects

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Mill's works[edit]

A System of Logic, University Press of the Pacific, Honolulu, 2002, ISBN 1-4102-0252-6 Works by John Stuart Mill
John Stuart Mill
at Project Gutenberg Works by or about John Stuart Mill
John Stuart Mill
at Internet Archive Works by John Stuart Mill
John Stuart Mill
at LibriVox
(public domain audiobooks) The Online Books Page lists 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 Women, 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[edit]

Macleod, Christopher. "John Stuart Mill". In Zalta, Edward N. Stanford Encyclopedia of Philosophy.  John Stuart Mill
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): 36–43. Retrieved 8 August 2011. 

Further information[edit]

Catalogue of Mill's correspondence and papers held at the Archives Division of the London School of Economics. View the Archives Catalogue of the contents of this important holding, which also includes letters of James Mill
James Mill
and Helen Taylor. John Stuart Mill's library Somerville College Oxford holds c1700 volumes owned by John Stuart Mill
John Stuart Mill
and his father James Mill, many containing their marginalia " John Stuart Mill
John Stuart Mill
(obituary, Tues., 4 November 1873). In Eminent persons: Biographies reprinted from the Times. Vol. 1–6. D. Vol I, 1870–1875". Macmillan & Co. 1892: 195–224.  John Stuart Mill
John Stuart Mill
at Find a Grave

Parliament of the United Kingdom

Preceded by Sir George de Lacy Evans Member of Parliament for Westminster 1865–1868 Succeeded by William Henry Smith

Academic offices

Preceded by William Stirling of Keir Rector of the University of St Andrews 1865–1868 Succeeded by James Anthony Froude

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Juan Bautista Alberdi Jean le Rond d'Alembert Rifa'a al-Tahtawi Chu Anping Matthew Arnold Raymond Aron Frédéric Bastiat Simone de Beauvoir Jeremy Bentham Isaiah Berlin Eduard Bernstein William Beveridge Norberto Bobbio Ludwig Joseph Brentano John Bright Edmund Burke Thomas Carlyle Anders Chydenius Richard Cobden Marquis de Condorcet Benjamin Constant Benedetto Croce Ralf Dahrendorf John Dewey Charles Dickens Denis Diderot Zhang Dongsun Ronald Dworkin Ralph Waldo Emerson Karl-Hermann Flach Milton Friedman John Kenneth Galbraith William Lloyd Garrison José Ortega y Gasset David Lloyd George William Gladstone Piero Gobetti Francisco Luís Gomes John Gray Thomas Hill Green Friedrich Hayek Auberon Herbert Thomas Hobbes Leonard Hobhouse John A. Hobson Qin Hui Wilhelm von Humboldt Thomas Jefferson Immanuel Kant Namık Kemal John Maynard Keynes Will Kymlicka John Locke Salvador de Madariaga James Madison Harriet Martineau Minoo Masani James Mill John Stuart Mill John Milton Ludwig von Mises Donald Barkly Molteno Leo Chiozza Money Charles de Montesquieu José María Luis Mora Chantal Mouffe Dadabhai Naoroji Friedrich Naumann Robert Nozick Bertil Ohlin Thomas Paine Alan Paton Karl Popper Richard Price Joseph Priestley Guillermo Prieto François Quesnay Ignacio Ramírez Ayn Rand Walther Rathenau John Rawls Joseph Raz David Ricardo Wilhelm Röpke Richard Rorty Carlo Rosselli Murray Rothbard Jean-Jacques Rousseau Jean-Baptiste Say Ahmed Lutfi el-Sayed Amartya Sen Li Shenzhi Hu Shih Algernon Sidney Emmanuel Sieyès İbrahim Şinasi Adam Smith Hernando de Soto Herbert Spencer Anne Louise Germaine de Staël William Graham Sumner R. H. Tawney Johan Rudolph Thorbecke Henry David Thoreau Alexis de Tocqueville Antoine Destutt de Tracy Anne Robert Jacques Turgot Voltaire Lester Frank Ward Max Weber Mary Wollstonecraft Tao Xingzhi Gu Zhun

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Modern liberalism


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Party (ALDEP) Arab Liberal Federation Council of Asian Liberals and Democrats (CALD) European Democratic Party (EDP) European Liberal Youth
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(LYMEC) International Federation of Liberal Youth
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(IFLRY) Liberal International Liberal Network for Latin
America (Relial) Liberal South East European Network (LIBSEEN)

Related topics

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Feminist philosophy

Major works


François Poullain de la Barre

De l’Égalité des deux sexes, 1673

Mary Astell

A Serious Proposal to the Ladies, 1694

Mary Wollstonecraft

A Vindication of the Rights
of Woman, 1792

Sarah Moore Grimké

Letters on the Equality of the Sexes and the Condition of Women, 1837

Flora Tristan

The Emancipation of Working Class Women, 1843

Elizabeth Cady Stanton

Declaration of Sentiments, 1848

Harriet Taylor Mill

The Enfranchisement of Women, 1851

John Stuart Mill

The Subjection of Women, 1869

Friedrich Engels

The Origin of the Family, Private Property
and the State, 1884


Simone de Beauvoir

The Second Sex, 1949

Betty Friedan

The Feminine Mystique, 1963


Kate Millett

Sexual Politics, 1970

Shulamith Firestone

The Dialectic of Sex: The Case for Feminist Revolution, 1970

Germaine Greer

The Female Eunuch, 1970

Robin Morgan

Sisterhood Is Powerful, 1970

Andrea Dworkin

Woman Hating, 1974

Sandra Bartky

"Toward a phenomenology of feminist consciousness", 1974

Susan Brownmiller

Against Our Will: Men, Women and Rape, 1975

Hélène Cixous

"Le Rire de la Méduse", 1975

Mary Daly

Gyn/Ecology, 1978

Dale Spender

Man Made Language, 1978

Audre Lorde

"The Master's Tools Will Never Dismantle the Master's House", 1979


Monique Wittig

"On ne naît pas femme", 1980

bell hooks

Ain't I a Woman?, 1981

Marilyn Frye

The Politics of Reality, 1983

Sheila Jeffreys

The Spinster and Her Enemies, 1985

Gerda Lerner

The Creation of Patriarchy, 1986

Catharine MacKinnon

Toward a Feminist Theory of the State, 1989

Kimberlé Williams Crenshaw

"Demarginalizing the Intersection of Race and Sex", 1989


Judith Butler

Trouble, 1990

Patricia Hill Collins

Black Feminist Thought, 1990

Naomi Wolf

The Beauty Myth, 1990

Drucilla Cornell

Beyond Accommodation, 1991

Val Plumwood

and the Mastery of Nature, 1993

Christina Hoff Sommers

Who Stole Feminism?, 1994

Martha Nussbaum

Sex and Social Justice, 1998

Other theorists

Elizabeth Anderson Martha Albertson Fineman Nancy Fraser Donna Haraway Sandra Harding Sally Haslanger Luce Irigaray Anna Jónasdóttir


Écriture féminine Feminism

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or Pain Stewardship Sympathy Trust Value Virtue Wrong full index...


Laozi Plato Aristotle Diogenes Valluvar Cicero Confucius Augustine of Hippo Mencius Mozi Xunzi Thomas Aquinas Baruch Spinoza David Hume Immanuel Kant Georg W. F. Hegel Arthur Schopenhauer Jeremy Bentham John Stuart Mill Søren Kierkegaard Henry Sidgwick Friedrich Nietzsche G. E. Moore Karl Barth Paul Tillich Dietrich Bonhoeffer Philippa Foot John Rawls John Dewey Bernard Williams J. L. Mackie G. E. M. Anscombe William Frankena Alasdair MacIntyre R. M. Hare Peter Singer Derek Parfit Thomas Nagel Robert Merrihew Adams Charles Taylor Joxe Azurmendi Christine Korsgaard Martha Nussbaum more...

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Philosophy of science


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Metatheory of science

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Philosophers of science by era


Plato Aristotle Stoicism Epicureans


Averroes Avicenna Roger Bacon William of Ockham Hugh of Saint Victor Dominicus Gundissalinus Robert Kilwardby

Early modern

Francis Bacon Thomas Hobbes René Descartes Galileo Galilei Pierre Gassendi Isaac Newton David Hume

Classical modern

Immanuel Kant Friedrich Schelling William Whewell Auguste Comte John Stuart Mill Herbert Spencer Wilhelm Wundt Charles Sanders Peirce Wilhelm Windelband Henri Poincaré Pierre Duhem Rudolf Steiner Karl Pearson

Late modern

Alfred North Whitehead Bertrand Russell Albert Einstein Otto Neurath C. D. Broad Michael Polanyi Hans Reichenbach Rudolf Carnap Karl Popper Carl Gustav Hempel W. V. O. Quine Thomas Kuhn Imre Lakatos Paul Feyerabend Jürgen Habermas Ian Hacking Bas van Fraassen Larry Laudan Daniel Dennett

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Right to property Rivalry Tragedy of the commons



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Disposession/ redistribution

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population transfer

Illegal fishing Illegal logging Land reform Legal plunder Piracy Poaching Primitive accumulation Privatization Regulatory taking Slavery

bride-buying human trafficking wage wife selling


inheritance poll progressive property


Scholars (key work)

Frédéric Bastiat Ronald Coase Henry George Garrett Hardin David Harvey John Locke

Two Treatises of Government

Karl Marx Marcel Mauss

The Gift

John Stuart Mill Elinor Ostrom Karl Polanyi

The Great Transformation

Pierre-Joseph Proudhon

What Is Property?

David Ricardo Murray N. Rothbard

The Ethics
of Liberty

Jean-Jacques Rousseau

The Social Contract

Adam Smith

The Wealth of Nations

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WorldCat Identities VIAF: 100189299 LCCN: n79007044 ISNI: 0000 0001 2145 1271 GND: 118582461 SELIBR: 205613 SUDOC: 027029662 BNF: cb11916111f (data) BIBSYS: 90054289 NLA: 35351912 NDL: 00450029 NKC: jn20000604033 BNE: XX982