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Western Political Thought

Notes him without resorting to threat and coercion.
Mill laid down the grounds for justifiable interference. Any activity that pertained to the individual
alone represented the space over which no coercive interference, either from the government or
from other people, was permissible. The realm which pertained to the society or the public was the
space in which coercion could be used to make the individual conform to some standard of
conduct. The distinction between the two areas was stated by the distinction Mill made between
self-regarding and other-regarding actions, a distinction made originally by Bentham.
The only part of the conduct of any one, for which is amenable to society, is that which
concerns others. In the part which merely concern himself, his independence is, of
right, absolute. Over himself, over his own body and mind, the individual is sovereign.
Mill defended the right of individuality, which meant the right of choice. As far as self-regarding
actions were concerned, he explained why coercion would be detrimental to self-development.
First, the evils of coercion far outweighed the good achieved. Second, individuals were so diverse
in their needs and capacities for happiness that coercion would be futile. Since the person was the
best judge of his own interests, therefore he had the information and the incentive to achieve
them. Third, since diversity was in itself good, other things being equal, it should be encouraged.
Last, freedom was the most important requirement in the life of a rational person. Mill contended
that positive liberty, i.e. autonomy and self-mastery, were inherently desirable and it was possible
if individuals were allowed to develop their own talents and invent their own lifestyles, i.e. a great
deal of negative liberty. Hence, he made a strong case for negative liberty, and the liberal state and
liberal society were essential prerequisites. He warned that pressures of public opinion could turn
Victorian Britain into a nation of dull conformists. Mill recommended interference with liberty of
action of any person, either individually or collectively on grounds of self-protection : “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”.
Mill contended that society could limit individual liberty to prevent harm to other people. He
regarded liberty of conscience, liberty to express and publish one’s opinions, liberty to live as one
pleased and freedom of association as essential for a meaningful life and for the pursuit of one’s
own good. His defence of freedom of thought and expression was one of the most powerful and
eloquent expositions in the Western intellectual tradition. “If all mankind minus one were of one
opinion, mankind would be no more justified in silencing that one person than he, if he had the
power, would be justified in silencing mankind”.
Mill’s defence of freedom of thought and discussion was linked to the persecution of error. Even
if an opinion was incorrect, it ought to be articulated, for only through active interaction and
dialogue could opinions evolve; otherwise they would lose their vitality and become dead dogmas.
Ideas were to be subjected to critical scrutiny from other points of view for arriving at the truth. He
supported individuality, for great advances in society were made possible only by creative
individuals. Creativity could be effective only if allowed to function freely. The early liberals
defended liberty for the sake of efficient government, whereas for Mill, liberty was good in itself,
for it helped in the development of a humane, civilized, moral person. It was “beneficial both to
society that permits them and to the individual that enjoys them”. Mill emphasized the larger
societal context within which political institutions and individuals worked.

Everyone who receives the protection of society owes a return for the benefit.
—Stuart Mill

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