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

Born in England in 1806, John Stuart Mill combined eighteenth-century Enlightenment thinking with nineteenth-century Romanticism and history to contribute to social theory, political theory, political economy, ethics, and rationalism (Macleod, 2016). Mill was considered a radical, free-thinking philosopher focusing on topics such as liberty, women’s rights and utilitarianism. His most notable works include System of Logic (1843), On Liberty (1859), Utilitarianism (1861) and An Examination of Sir William Hamilton’s Philosophy (1865).
John Stuart was groomed into a “mere reasoning machine” (Mill, 1909) through his father James Mill, and his father’s friend, Jeremy Bentham who was known for his utilitarian ideas in law (MacIntyre, 1998, O’Donnell, 2022). However, at the age of 20, Mill suffered from severe depression. He realized that, if society implemented changes that he, his father, and Bentham were working towards, then Mill would feel no happiness.
From his mental crisis, Mill learned two things:
- Asking, whether you are happy, will cause you to no longer be happy.
- Stressing right thinking and good behavior is not enough; one must also feel the full range of emotions (Mill, 1909) which are topics society faces now.
Notably from On Liberty, Mill was a proponent for unrestrained freedom of speech and thought in fear of democracy replacing the will of individuals with the will of the majority – a current issue the United States faces now (Mill, 1986).
While many philosophers are well versed, Mill has longstanding impacts on English and political philosophy which are relevant to academia today.
History of John Stuart Mill: The Prodigy, the Breakdown, and the quest for Happiness
The eldest son of nine children, Mill was born on May 20, 1806, in his father’s house in Pentonville, London. James Mill, John Stuart Mill’s father, was a historian, economist, and philosopher, and at one point even wanted to become a preacher, however, James Mill lost his faith in God. Due to the social structures at the time, James Mill was too educated for ordinary people and too poor for the aristocracy (Larsen, 2018). An interesting note from John Stuart is that he did not love either of his parents – there was respect but no affection (Larsen, 2018).
Because of James Mill’s quest for knowledge, he trained John Stuart Mill in the art of critical thinking. John Stuart (who will further be referred to as Mill) grew up in a rigorous household, in which by the age of seven, was reading Plato in Greek, and, by eight, studied Latin. As mentioned earlier, Jeremy Bentham was also essential to Mill’s education. Bentham imparted ideas of utilitarianism, free trade, representative government, and the greatest happiness of the greatest number of people to Mill as he was made into a “Benthamite” (Marx, 2022). Accompanying his father on morning walks, Mill recounted that he was never allowed to simply memorize content, but, instead, to understand the purpose of education to develop the best reasoning and argumentation skills.

In 1820, Mill was sent to live with Sir Samuel Bentham, Jeremy Bentham’s brother, in Paris, France. Two years later, Mill returned home and started at the East India Company as a clerk where his father was chief. While Mill was working, Jeremy Bentham entrusted him to do the supplementary annotation of Bentham’s “Rationale of Judicial Evidence” containing Mill’s first publicly acknowledged literary work (John Stuart, 1875). He did not regard his childhood as unhappy, but, from his Autobiography, it is clear he had few acquaintances, fewer friends and no familiarities as Mill suffered from the lack of natural, unforced development.
Due to his upbringing, he had a nervous breakdown of severe depression where only poetry soothed his soul. Mill adored his father in his own way and struggled to disagree with James Mill. Recognizing the value of feelings, Mill in a sense rejected his father’s lack of regard for emotions. Thus began Mill’s exploration of Romantic writers where feelings were emphasized as a source of truth (John Stuart Mill, 2023).
In 1830, Mill met his companion Harriet Taylor, and, in 1851, married her. Taylor provided constant support by assisting him in writing and editing his books. Working together on their On Liberty book, Taylor, unfortunately, passed in 1858 before the publication. Mill proceeded to publish the pamphlet-length work without further revision the following year, dedicating it to her. Taylor is cited as being the inspiration for Mill to be involved with women’s rights as he was a firm believer in individuality and preserving autonomy.
Mill was still interested in politics as he stood as a parliamentary candidate for Westminster in 1865. He took an active part in debates before the passage of the 1867 Reform Bill and ensured the prevention of corrupt practices (Anschutz, 2023).
Mill died in 1873 in France, and his Autobiography and Three Essays on Religion (1874) were published posthumously.
Key philosophical contributions
Morality as social rules
Although Mill believed in utilitarianism, he postulates morality creates social rules where “morally wrong or morally right” is contingent on a speaker’s ability to use those phrases. Mill believes, that, even though people may have differing views on what is moral, people can uphold a general consensus of what is morally wrong if it involves formal punishment, public disapproval, or through an internal bad conscious.
Based on this, Mill is a proponent of morals being a social practice and not an autonomous, self-determination like Kant tneds to position himself towards. It is understandable to think that one’s moral code is driven by the moral code of society. For example, someone could write a book that changes the lives of millions, but may write the book not because they individually feel obliged to write it, but because they feel morally to do so to benefit society in general.
Logic/Arguments
Mill was a proponent of inductive thinking because facts could only become “facts” through verification in observation which then can be applied to a broader circumstance. At the time, some philosophers thought truth could be uncovered through intuition or lived experiences. Mill proposed intuition could be a slippery slope as he considered intuition akin to inherent prejudice, which, in turn, led to incorrect beliefs or harmful institutions. Because A System of Logic was Mill’s first, major published work, this was the first appearance of Mill’s radical philosophy. Over the next 30 years, Mill continued to defend his philosophy to account for criticisms through eight edition revisions.
Politics/Economics
Much like A System of Logic, Mill’s stance in The Principles of Political Economy was an attempt to open new discourse with utilitarian foundations. Mill was not a fan of people trampling each other to get ahead as a standard, so his solution was partially supportive of the laissez-faire system because it was feasible. Though, he was not always consistent in supporting the laissez-faire system as he later moved to a mixed economy.
An interesting point, which aligns with utilitarianism, is Mill thought the ideal economic state is where no one is poor, wants to be richer and no one’s happiness is at the cost of someone else’s suffering. Thus, it is understandable Mill is the father of the No-Harm principle stating people should be free to do what they want unless they cause harm to someone else. It sounds similar to the “do unto others as you would have them done unto you,” but in a practical manner that is realistic to society.
Free speech
Because Mill, like many philosophers, debates how truth is determined, he forwards the discussion of allowing freedom of speech as it enables people to understand truths about the world as implied in On Liberty. Mill is a little extreme in this thought as he suggests full freedom of speech should be allowed, including propaganda as any form of censorship silences expression and truth. Grounded in reality, Mill was not agreeing with other philosophers in that truth will defeat any false claims. Instead, he thought censorship was worse than human nature to be biased or fallible against truth. Encouraging a “marketplace of ideas” creates an opportunity for individuals to flourish.
As such, Mill recognizes there are only three possibilities with freedom of speech:
- “You are wrong,” and freedom of speech allows people to correct the information stated.
- “You are partially correct,” and freedom of speech is necessary to argue viewpoints to come to an understanding of what truth is.
- “You are 100% correct,” and freedom of speech is needed to ensure one truly understands what they believe is true.
Feminism
Mill sought justice and equality for women because of his stance on notions of equality, justice and liberty and, with those qualities, equality would make people happier. In the essay The Subjection of Women, Mill said inequality is inherently wrong and a hindrance to human improvement. Women should be allowed to participate in society, politics, education and professions independently from their male counterparts. As a reoccurring theme, Mill was in favor of maintaining individuality, so it is not a complete surprise he would apply that to both males and females.
Considered progressive thinking, Mill even presented a petition to the House of Commons for a bill in favor of women’s suffrage prior as it introduced the opportunity for equal voting rights. While women’s suffrage did not occur until 1928, he advanced a conversation outside of the societal norm/ status quo for the time. Harriett Taylor also influenced Mill by teaching him the consequences of women’s legal insubordination.
Individuals and the larger society – the intellectual and rational approach

On an individual and personal level for Mill, he sought a quest for happiness after his bought of depression led to his development of the qualitative distinction between “lower” and “higher” pleasures (MacIntyre). Higher pleasures are thought of as the ideal pleasure because they consist of learning new things or helping others. Meanwhile, the lower pleasure is the simplicities of life such as indulgences like eating and drinking. It is worth mentioning, the notion of pleasures is like happiness as both are simple concepts referring to a broad range of feelings and ideas that lost meaning through common use in language.
Mill’s approach to happiness is an interesting concept as happiness is the absence of pain and a byproduct of intended pleasure. Also known as hedonism, Mill argued pleasure is the only factor contributing to one’s well-being. If one’s happiness is good to an individual, then the general happiness is good to the aggregate of all people. Although Mill’s proof for happiness contains some faults, a positivist approach could argue this aligns with a ripple effect where one person’s happiness can lead to societal happiness. In opposition, if someone’s happiness harms another, then it does not lead to the overall happiness of people like thievery/murder/etc.
Perhaps his crisis of happiness also was obtained through the liberty of free expression and thought (MacIntyre). On Liberty addressed the point that individuals should be allowed to do as they please if it is not to harm someone else. As such, Mill struggled to rationalize the balance between a quantitative (Enlightenment) approach and with qualitative (Romantic) approach. Mill was firm in being a rational individual to pursue happiness within oneself as that may lead to a happier society.
However, with his utilitarian foundations, Mill understood happiness for the community at large meant practicing a specific goal for action to better public welfare because one person cannot determine which course of action will lead to the greatest good. To tie all his points together, Mill did think it was important to consider how actions can benefit the community, but also on a personal level of benefit for an individual.
Utilizing Mill in the 21st Century

Mill was an interesting philosopher as he often is referred to as utilitarian as he exhibits the harm principle, but he also exhibits his own individuality away from the ideals that define a utilitarian. Through his multiple publications, Mill opens thoughtful discourse about political theory, liberty and speech.
While some rhetoricians interpret Mill’s position on rhetoric as unbounded and inapplicable to today’s media environment with the internet, others suggest applying the harm principle to the liberties of speech was Mill’s intention. Even though Mill is for individualism, he also is for not harming others as he moved towards a mixed/somewhat socialist perspective. Therefore, there is solid standing in Mill would be for free speech to establish and determine truth unless it harms another or the greater society.
With the era of charged rhetoric in the 21st century, applying restrictions on the First Amendment would make sense as there are already restrictions like NYTimes v. Sullivan in terms of one can say what they want unless it was intentional, actual malice is established or creates public panic (like shouting fire in a movie theater when there is no fire). As such, Mill’s no harm principle with rhetoric would address possible solutions concerning the internet/social media, politics and public figures/leaders. In a time where truth is convoluted and uncertain, Mill may suggest freedom of speech is necessary to uncover the real truth, but also it cannot be at the expense of harming society’s decision-making process.
Although Mill thought censorship would be worse than expressing one’s truth, it appears that may only be feasible on a micro level. As a political theorist too, he would provide insight into the macro level of rhetoric where people cannot just say anything either. Other scholars argue Mill’s perspective on speech should be ignored because they take his opinions as definitive, but Mill was a radical philosopher so it would not be outside his realm either to combine multiple perspectives to guide society to improvement. When combining his thoughts on all his philosophical contributions, this idea of Mill’s possible stance on current-day rhetoric provides a bigger picture of what he did to move the body of knowledge further and a deeper understanding of his complex ideas.
Some may think Mill is hyper-focused in philosophical discussions, with no relevant impacts on society now, however, it is dismissive for someone who, while he claimed to be a simple person, was quite complicated and multifaceted.
In a more democratic or liberty-focused topic, Mill does have a voice of reason in that power should not be a method of suppression at the expense of people’s individual liberties. However, like other topics mentioned, this is not a black-and-white approach where no one is harmed, or everyone is harmed because that is unrealistic. Instead, Mill brings forth the notion of inward reflection to try to move society to a place where equality can operate within the structures of power, at least when applied to the U.S.
Bibliography:
Anschutz, R. (2023, February 23). Public life and writing of John Stuart Mill. Encyclopædia
Britannica. Retrieved from https://www.britannica.com/biography/John-Stuart-Mill/Public-life-and-writing
Capaldi, N. (2004). John Stuart Mill : A biography. Cambridge University Press.
John Stuart Mill and individual liberty. Constitutional Rights Foundation. (n.d.). Retrieved from https://www.crf-usa.org/bill-of-rights-in-action/bria-24-4-john-stuart-mill-and-individual-liberty.html
John Stuart Mill : His life and works / Twelve sketches by Herbert Spencer, Henry Fawcett, Frederic Harrison, and other distinguished authors. (1875). New York : Henry Holt and company.
Larsen, T. (2018). John Stuart Mill : A Secular Life. OUP Oxford.
MacIntyre, A. (1998). A Short history of ethics: A history of moral philosophy from the homeric age to the twentieth century. Notre Dame, IN: University of Notre Dame Press.
Macleod, C. (2016, August 25). John Stuart Mill. Stanford Encyclopedia of Philosophy. Retrieved from https://plato.stanford.edu/entries/mill/#Life
Marx, P. (2022). John Stuart Mill. Salem Press Biographical Encyclopedia.
Mill, J. S. (1909). Autobiography. New York, NY: P.F. Collier & Son.
Mill, J. S. (1986). On Liberty. Prometheus Books.
O’Donnell, J. H., III. (2022). Jeremy Bentham. Salem Press Biographical Encyclopedia.










































