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John Stuart Mill

John Stuart Mill Books

Philosopher

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“All students of man and society who possess that first requisite for so difficult a study, a due sense of its difficulties, are aware that the besetting danger is not so much of embracing falsehood for truth, as of mistaking part of the truth for the whole. It might be plausibly maintained that in almost every one of the leading controversies, past or present, in social philosophy, both sides were in the right in what they affirmed, though wrong in what they denied; and that if either could have been made to take the other’s views in addition to its own, little more would have been needed to make its doctrine correct.”

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Book:An Essay on Samuel Taylor Coleridge
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“It is indisputable that the being whose capacities of enjoyment are low, has the greatest chance of having them fully satisfied; and a highly endowed being will always feel that any happiness which he can look for, as the world is constituted, is imperfect. But he can learn to bear its imperfections, if they are at all bearable; and they will not make him envy the being who is indeed unconscious of the imperfections, but only because he feels not at all the good which those imperfections qualify. 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, is of a different opinion, it is only because they only know their own side of the question.”

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Book:Utilitarianism
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“To the beloved and deplored memory of her who was the inspirer, and in part the author, of all that is best in my writings—the friend and wife whose exalted sense of truth and right was my strongest incitement, and whose approbation was my chief reward—I dedicate this volume. Like all that I was written for many years, it belongs as much to her as to me; but the work as it stands has had, in a very insufficient degree, the inestimable advantage of her revision; some of the most important portions having been reserved for a more careful re-examination, which they are now never destined to receive. Were I but capable of interpreting to the world one half the great thoughts and noble feelings which are buried in her grave, I should be the medium of a greater benefit to it, than is ever likely to arise from anything that I can write, unprompted and unassisted by her all but unrivaled wisdom.”

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Book:On Liberty, Utilitarianism and Socialism
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“The creed which accepts as the foundation of morals, Utility, or the Greatest-Happiness Principle, holds 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.”

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Book:Utilitarianism
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“There is not the same willingness to admit that our desires and should be our own likewise, or that to possess impulses of our own, and of any strength, is anything but a peril and a snare. Yet desires and impulses are as much a part of a perfect human being as beliefs and restraints; and strong impulses are only perilous when not properly balanced.”

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Book:On Liberty
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“There are many who consider as an injury to themselves any conduct which they have a distaste for, and resent it as an outrage to their feelings; as a religious bigot, when charged with disregarding the religious feelings of others, has been known to retort that they disregard his feelings, by persisting in their abominable worship or creed. But there is no parity between the feeling of a person for his own opinion, and the feeling of another who is offended at his holding it; no more than between the desire of a thief to take a purse, and the desire of the right owner to keep it. And a person's taste is as much his own peculiar concern as his opinion or his purse. It is easy for any one to imagine an ideal public, which leaves the freedom and choice of individuals in all uncertain matters undisturbed, and only requires them to abstain from modes of conduct which universal experience has condemned. But where has there been seen a public which set any such limit to its censorship? or when does the public trouble itself about universal experience. In its interferences with personal conduct it is seldom thinking of anything but the enormity of acting or feeling differently from itself; and this standard of judgment, thinly disguised, is held up to mankind as the dictate of religion and philosophy, by nine tenths of all moralists and speculative writers. These teach that things are right because they are right; because we feel them to be so. They tell us to search in our own minds and hearts for laws of conduct binding on ourselves and on all others. What can the poor public do but apply these instructions, and make their own personal feelings of good and evil, if they are tolerably unanimous in them, obligatory on all the world?”

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Book:On Liberty
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“It is not by wearing down into uniformity all that is individual in themselves, but by cultivating it and calling it forth ... that human beings become a noble and beautiful object of contemplation; and as the works partake the character of those who do them, by the same process human life also becomes rich, diversified, and animating ... making the race infinitely better worth belonging to. In proportion to the development of his individuality, each person becomes more valuable to himself, and is therefore capable of being more valuable to others.”

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Book:On Liberty
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“[People] ask themselves, what is suitable for my position? What is usually done by persons of my station and percuniary circumstances? Or (worse still) what is usually done by persons of a station and circumstances superior to mine? I do not mean that they choose what is customary in preference to what suits their own inclinations. It does not occur to them to have any inclination, except for what is customary. Thus the mind itself is bowed to the yoke: even in what people do for pleasure, conformity is the first thing thought of; they like in crowds; they exercise choice only among things that are commonly done: peculiarity of taste, eccentricity of conduct, are shunned equally with crimes: until by dint of not following their own nature they have no nature to follow: their human capacities are withered and starved: they become incapable of any strong wishes or native pleasures, and are generally without either opinions or feelings of home growth, or properly their own.”

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Book:On Liberty
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“Whoever fails in the consideration generally due to the interests and feelings of others, not being compelled by some more imperative duty, or justified by allowable self-preference, is a subject of moral disapprobation for that failure, but not for the cause of it, nor for the errors, merely personal to himself, which may have remotely led to it. In like manner, when a person disables himself, by conduct purely self-regarding, from the performance of some definite duty incumbent on him to the public, he is guilty of a social offence. No person ought to be punished simply for being drunk; but a soldier or a policeman should be punished for being drunk on duty.”

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Book:On Liberty
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“All that has been said of the importance of individuality of character, and diversity in opinions and modes of conduct, involves, as of the same unspeakable importance, diversity of education. A general State education is a mere contrivance for moulding people to be exactly like one another: and as the mould in which it casts them is that which pleases the predominant power in the government, whether this be a monarch, a priesthood, an aristocracy, or the majority of the existing generation; in proportion as it is efficient and successful, it establishes a despotism over the mind, leading by natural tendency to one over the body. An education established and controlled by the State should only exist, if it exist at all, as one among many competing experiments, carried on for the purpose of example and stimulus, to keep the others up to a certain standard of excellence.”

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Book:On Liberty
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“I had what might truly be called an object in life: to be a reformer of the world … This did very well for several years, during which the general improvement going on in the world and the idea of myself as engaged with others in struggling to promote it, seemed enough to fill up an interesting and animated existence. But the time came when I awakened from this as from a dream … In this frame of mind it occurred to me to put the question directly to myself: ‘Suppose that all your objects in life were realised; that all the changes in institutions and opinions that you are looking forward to, could be completely effected at this very instant; would this be a great joy and happiness to you?’ And an irrepressible self-consciousness distinctly answered: ‘No!’ At this my heart sank within me; the whole foundation on which my life was constructed fell down. All my happiness was to have been found in the continual pursuit of this end. The end had ceased to charm, and how could there ever again be any interest in the means? I seemed to have nothing left to live for.”

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Book:Autobiography
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“It is not because men’s desires are strong that they act ill; it is because their consciences are weak. There is no natural connection between strong impulses and a weak conscience. The natural connection is the other way. To say that one person’s desires and feelings are stronger and more various than those of another, is merely to say that he has more of the raw material of human nature, and is therefore capable, perhaps of more evil, but certainly of more good. Strong impulses are but another name for energy.”

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Book:On Liberty
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“First, if any opinion is compelled to silence, that opinion may, for aught we can certainly know, be true. To deny this is to assume our own infallibility. Secondly, though the silenced opinion be an error, it may, and very commonly does, contain a portion of the truth; and since the general or prevailing opinion on any subject is rarely or never the whole truth, it is only by the collision of adverse opinions that the remainder of the truth has any chance of being supplied.”

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Book:On Liberty
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“Writing for the press cannot be recommended as a permanent resource to anyone qualified to accomplish anything in the higher departments of literature or thought: not only on account of the uncertainty of this means of livelihood, especially if the writer has a conscience, and will not consent to serve any opinions except his own; but also because the writings by which one can live are not the writings which themselves live, and are never those in which the writer does his best. Books destined to form future thinkers take too much time to write, and when written come, in general, too slowly into notice and repute, to be relied on for subsistence. Those who have to support themselves by their pen must depend on literary drudgery, or at best on writings addressed to the multitude; and can employ in the pursuits of their own choice, only such time as they can spare from those of necessity; which is generally less than the leisure allowed by office occupations, while the effect on the mind is far more enervating and fatiguing. For my own part I have, through life, found office duties an actual rest from the other mental occupations which I have carried on simultaneously with them. They were sufficiently intellectual not to be a distasteful drudgery, without being such as to cause any strain upon the mental powers of a person used to abstract thought, or to the labour of careful literary composition.”

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Book:Autobiography
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“The Germans and Carlyle have perverted both thought and phraseology when they made the Artist the term for expressing the highest order of moral and intellectual greatness. The older idea is the truer- that Art, in relation to Truth, is but a language. Philosophy is the proper name for that exercise of the intellect which enucleates the truth to be expressed. The Artist is not the Seer; not he who can detect truth, but he who can clothe a given truth in the most expressive and impressive symbols.”

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Book:Collected works of John Stuart Mill
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“این ادّعا که طبیعت دو جنس آن‌ها را با وظایف و جایگاه کنونی‌شان انطباق می‌دهد و این وظایف را برای آنان مناسب می‌سازد، نیز فایده‌ای در بر ندارد. من با تکیه بر عقل سلیم و سرشت ذهن بشر، به هیچ روی نمی‌توانم بپذیرم که کسی طبیعت این یا آن جنس را بشناسد، و یا اصول‍ا شناخت طبیعت آن‌ها امکان‌پذیر باشد. طبیعت این دو، مادام که مناسبات کنونی را با هم دارند، قابل شناخت نیست. ‎اگر مردان در جامعه‌ای بدون زن، و زنان در جامعه‌ای بدون مرد به‌سر برده بودند، و یا اگر جامعه‌ای شکل گرفته بود که در آن زنان زیر سلطه‌ی مردان نبودند، آن‌گاه می‌توانستیم درباره‌ی تفاوت‌های ذهنی و اخل‍اقی‌ای سخن بگوییم که احتمال‍ا از طبیعت آنان سرچشمه می‌گیرند. آن‌چه را امروز طبیعت زنانه می‌نامند، چیزی یک‌سره تصنّعی‌‌ست، زیرا محصول سرکوب در بعضی جهات و تشویق و ترغیب در جهاتی دیگر است.”

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Book:The Subjection of Women (1869) by: John Stuart Mill
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“Judgment is given to men that they may use it. Because it may be used erroneously, are men to be told that they ought not to use it at all? To prohibit what they think pernicious is not claiming exemption from error, but fulfilling the duty incumbent on them, although fallible, of acting on their conscientious conviction. If we were never to act on our opinions, because those opinions ‘lay be wrong, we should leave all our interests uncared for, and all our duties unperformed. An objection which applies to all conduct can be no valid objection to any conduct in particular.”

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Book:On Liberty
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“This is a reading age; and precisely because it is so reading an age, any book which is the result of profound meditation is, perhaps, less likely to be duly and profitably read than at a former period. The world reads too much and too quickly to read well. When books, were few, to get through one was a work of time and labour: what was written with thought was read with thought, and with a desire to extract from it as much of the materials of knowledge as possible. But when almost every person who can spell, can and will write, what is to be done? It is difficult to know what to read, except by reading everything; and so much of the world's business is now transacted through the press, that it is necessary to know what is printed, if we desire to know what is going on. Opinion weighs with so vast a weight in the balance of events, that ideas of no value in themselves are of importance from the mere circumstance that they are ideas, and have a bonâ fide existence as such anywhere out of Bedlam. The world, in consequence, gorges itself with intellectual food, and in order to swallow the more, bolts it. Nothing is now read slowly, or twice over. Books are run through with no less rapidity, and scarcely leave a more durable impression, than a newspaper article. It is for this, among other causes, that so few books are produced of any, value. The lioness in the fable boasted that though she produced only one at a birth, that one was a lion. But, if each lion only counted for one, and each leveret for one, the advantage would all be on the side of the hare. When every unit is individually weak, it is only multitude that tells. What wonder that the newspapers should carry all before them? A book produces hardly a greater effect than an article, and there can be 365 of these in one year. He, therefore, who should and would write a book, and write it in the proper manner of writing a book, now dashes down his first hasty thoughts, or what he mistakes for thoughts, in a periodical. And the public is in the predicament of an indolent man, who cannot bring himself to apply his mind vigorously to his own affairs, and over whom, therefore, not he who speaks most wisely, but he who speaks most frequently, obtains the influence.”

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Book:John Stuart Mill on Civilization
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“Those only are happy (I thought) who have their minds fixed on some object other than their own happiness; on the happiness of others, on the improvement of mankind, even on some art or pursuit, followed not as a means, but as itself an ideal end. Aiming thus at something else, they find happiness by the way. The enjoyments of life (such was now my theory) are sufficient to make it a pleasant thing, when they are taken en passant, without being made a principal object. Once make them so, and they are immediately felt to be insufficient. They will not bear a scrutinizing examination. Ask yourself whether you are happy, and you cease to be so. The only chance is to treat, not happiness, but some end external to it, as the purpose of life. Let your self-consciousness, your scrutiny, your self-interrogation, exhaust themselves on that; and if otherwise fortunately circumstanced you will inhale happiness with the air you breathe, without dwelling on it or thinking about it, without either forestalling it in imagination, or putting it to flight by fatal questioning.”

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Book:Autobiography
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“The object of this Essay is to assert one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties, or the moral coercion of public opinion. That principle is, that 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 a 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 opinions of others, to do so would be wise, or even right. These are good reasons for remonstrating with him, or reasoning with him, or persuading him, or entreating him, but not for compelling him, or visiting him with any evil, in case he do otherwise. To justify that, the conduct from which it is desired to deter him must be calculated to produce evil to someone else. The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.”

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Book:On Liberty
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“A cultivated mind—I do not mean that of a philosopher, but any mind to which the fountains of knowledge have been opened, and which has been taught, in any tolerable degree, to exercise its faculties—finds sources of inexhaustible interest in all that surrounds it: in the objects of nature, the achievements of art, the imaginations of poetry, the incidents of history, the ways of mankind, past and present, and their prospects in the future.”

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Book:Utilitarianism
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“There is the greatest difference between assuming an opinion to be true, because, with every opportunity for contesting it, it has not been refuted, and assuming its truth for the purpose of not permitting its refutation. Complete liberty of contradicting and disproving our opinion, is the very condition which justifies us in assuming its truth for purposes of action; and on no other terms can a being with human faculties have any rational assurance of being right.”

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Book:On Liberty
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“First, if any opinion is compelled to silence, that opinion may, for aught we can certainly know, be true. To deny this is to assume our own infallibility. Secondly, though the silenced opinion be an error, it may, and very commonly does, contain a portion of truth; and since the general or prevailing opinion on any subject is rarely or never the whole truth, it is only by the collision of adverse opinions that the remainder of the truth has any chance of being supplied.”

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Book:On Liberty
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“Mesmo no que se faz por prazer o conformismo é a primeira coisa em que se pensa; as pessoas desejam em grupo; exercem a escolha apenas entre coisas comummente feitas; fogem da peculiaridade de gosto e da excentricidade de conduta como de crimes; até que, à força de não seguirem a própria natureza, não têm mais natureza a seguir; as suas capacidades humanas mirram e morrem; tornam-se incapazes de desejos fortes e de prazeres naturais; e não apresentam, em regra, opiniões e sentimentos brotados do íntimo, propriamente seus. É essa, entretanto, a condição desejável da natureza humana?”

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Book:On Liberty
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“What the poor as well as the rich require is not to be indoctrinated, is not to be taught other people’s opinions, but to be induced and enabled to think for themselves. It is not physical science that will do this, even if they could learn it much more thoroughly than they are able to do. After reading, writing, and arithmetic (the last a most important discipline in habits of accuracy and precision, in which they are extremely deficient), the desirable thing for them seems to be the most miscellaneous information, and the most varied exercise of their faculties. They cannot read too much. Quantity is of more importance than quality, especially all reading which relates to human life and the ways of mankind; geography, voyages and travels, manners and customs, and romances, which must tend to awaken their imagination and give them some of the meaning of self-devotion and heroism, in short, to unbrutalise them.”

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Book:The Letters of John Stuart Mill, Vol 1
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“Whenever the nature of the subject permits the reasoning process to be without danger carried on mechanically, the language should be constructed on as mechanical principles as possible; while in the contrary case it should be so constructed, that there shall be the greatest possible obstacle to a mere mechanical use of it”

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Book:A System of Logic, Ratiocinative and Inductive: Being a Connected View of the Principles of Evidence and the Methods of Scientific Investigation
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“The greater part of the world has, properly speaking, no history, because the despotism of Custom is complete. This is the case over the whole East. Custom is there, in all things, the final appeal; justice and right mean conformity to custom; the argument of custom no one, unless some tyrant intoxicated with power, thinks of resisting. And we see the result. Those nations must once have had originality; they did not start out of the ground populous, lettered, and versed in many of the arts of life; they made themselves all this, and were then the greatest and most powerful nations in the world. What are they now? The subjects or dependants of tribes whose forefathers wandered in the forests when theirs had magnificent palaces and gorgeous temples, but over whom custom exercised only a divided rule with liberty and progress.”

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Book:On Liberty
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“How will the remaining portion of the community like to have the amusements that shall be permitted to them regulated by the religious and moral sentiments of the stricter Calvinists and Methodists? Would they not, with considerable peremptoriness, desire these intrusively pious members of society to mind their own business? This is precisely what should be said to every government and every public, who have the pretension that no person shall enjoy any pleasure which they think wrong.”

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Book:On Liberty
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“Auguste Comte, in particular, whose social system, as unfolded in his Systeme de Politique Positive, aims at establishing (though by moral more than by legal appliances) a despotism of society over the individual, surpassing anything contemplated in the political ideal of the most rigid disciplinarian among the ancient philosophers.”

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Author:John Stuart Mill
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“Chi lascia al mondo o alla parte di mondo in cui vive il compito di scegliere in sua vece il progetto della propria vita non ha bisogno di altre facoltà se non l'imitazione, la facoltà delle scimmie. Chi sceglie da sé il progetto della propria vita impegna invece tutte le proprie facoltà. Deve usare l'osservazione per vedere, il ragionamento e il giudizio per prevedere, l'attività per raccogliere elementi utili alla sua decisione, il discernimento per decidere e, una volta presa una decisione ponderata, fermezza e autocontrollo per attenervisi. [...] Potrà anche capitargli di farsi condurre su una buona strada e di tenersi alla larga dalla strada cattiva pur non facendo nulla di tutto ciò: ma lui, come essere umano, che valore avrà a confronto con gli altri?”

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Book:La libertà
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