By Wendy Donner, Richard Fumerton(auth.), Steven Nadler(eds.)
John Stuart Mill investigates the critical parts of the nineteenth century philosopher’s such a lot profound and influential works, from On Liberty to Utilitarianism and The Subjection of Women. via shut research of his basic works, it unearths the very middle of the thinker’s rules, and examines them within the context of utilitarianism, liberalism and the British empiricism general in Mill’s day.
• provides an research of the entire variety of Mill’s fundamental writings, attending to the middle of the philosopher’s ideas.
• Examines the primary components of Mill’s writings in simply obtainable prose
• locations Mill’s paintings and suggestion in the better cultural and social context of nineteenth century Britain
• Illustrates the ongoing relevance of Mill’s philosophy to today’s readerContent:
Chapter 1 advent (pages 1–11):
Chapter 2 Utilitarianism: idea of price (pages 13–32):
Chapter three Utilitarianism: Morality, Justice, and the artwork of lifestyles (pages 33–55):
Chapter four Liberty (pages 56–75):
Chapter five Philosophy of schooling (pages 76–89):
Chapter 6 Political Philosophy: Liberalism and Democracy (pages 90–105):
Chapter 7 Sexual Equality and the Subjection of girls (pages 106–124):
Chapter eight Environmental Ethics (pages 125–143):
Chapter nine advent and heritage (pages 145–154):
Chapter 10 good judgment and Epistemology (pages 155–174):
Chapter eleven Metaphysics (pages 175–195):
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Additional info for Mill
Private utilities’ (including ‘aesthetic utilities’) . . ‘utilities of charity,’ and . . ‘merely expedient utilities’” (Riley 1988, 87). These fixed categories of kind are too rigid to accurately convey the complexity of Mill’s actual position on the myriad kinds of satisfactions which may be enjoyed and evaluated. Riley’s interpretation is also restrictive in arguing for the lexical dominance of some kinds of utilities or enjoyments, and is especially problematic in its claim that different kinds of utilities cannot be compared.
A contrary case needs also to be constructed showing how virtue and knowledge are valuable apart from this connection to happiness. Generally what occurs in these discussions is that value pluralists point to proposed examples without making the extensive positive case for the claim that they are good in themselves. This would need to include an analysis of how knowledge can be good in itself in cases in which massive suffering results. For if knowledge is indeed valuable in itself, then must it not be valuable even in the cases in which it has no link to happiness, as well as in cases in which it results in great suffering?
It is only within the specified domain of Morality that the ought he refers to is moral. In the early pages of Utilitarianism, Mill says that utilitarianism is accurately understood as a “theory of life on which this theory of morality is grounded” (CW 10:210). Utilitarianism is a theory about how to live the good life. Living the moral life, that is, following justified moral rules, doing one’s duty, respecting the principles of justice and the rights of others, and so on, is an essential part of living the good life.