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Human capital theory is the dominant theory of education in economics. Earlier writers such as Adam Smith, John Stuart Mill and Alfred Marshall highlighted a variety of roles for education, but human capital theory, which was formalised in the 1960s only examined labour-productivity improving skills. Other dimensions of education, which add complexity to the economic analysis of education, have been overshadowed by the focus on quantifying education's economic value. These other dimensions include education's role as a driver for individuals to improve their personal lives and avoid poverty. John Kenneth Galbraith and Amartya Sen supported this broader notion of education. Sen combined a multidimensional approach to education with the human capability approach, which centred around the person rather than the worker. This review highlights that crucial aspects of education have been disregarded during the formalisation of a unitary theory, and therefore are missing in empirical research. [ABSTRACT FROM AUTHOR]

This paper investigates how certain conceptual frameworks functioned as mediation to reconfigure the sex/gender knowledge formations in late Qing China by looking into three instances of translation: First, it explores certain historical traces of the English word “sex” and the Chinese Character “xing” 性, before the equivalence in translation was established, to examine the knowledge discourse’s mediating function. Second, it discusses an instance prior to the Chinese translation of “sex” being generalized and fixed to be “xing,” where the early modern thinker Tan Sitong in Ren Xue used the word “yin” 淫 to bring out the content of modern notion of “sex.” Third, it traces the context of Ma Junwu’s translation of John Stuart Mill to observe the remnants of the concealed interconnection between this “liberal-feminist theorist,” as viewed from the feminist categorization today, and socialism. Through these remains, this paper demonstrates how “mediation” brings about certain configurations of knowledge while obscuring certain facts and relations. It also borrows Lu Xun’s concept of “thing-in-between” (zhongjianwu; 中間物) to explain how these knowledge formations are oftentimes mediated by the scheme of modern-tradition binary constituted by Western modernity. This mediated knowledge itself then turns around to mediate the relationship between the modern and the traditional as it gets localized in its particular context. [ABSTRACT FROM AUTHOR]

The paper aims to contribute to the Sraffian interpretation of Ricardo's theory of foreign trade in his Principles, following the recent reappraisal of Sraffa's 1930 paper. We argue that Ricardo assumed that trade happened at natural relative prices in each country, and that those prices are determined by taking as given the real wage, the available methods of production and the set of sectoral effectual demands. We show that gravitation towards natural prices ensures that: (i) Ricardo's theory is not incomplete, so there is no need for price elastic demand functions, contrary to what John Stuart Mill argued; (ii) the quantities imported of a particular commodity will correspond to the domestic effectual demand for that commodity, net of what is produced locally by lands of superior quality, which we call 'net effectual demands'; (iii) the terms of trade are fully determined by the ratio of the total (absolute) quantity of labor embodied in the imported commodities relative to the total quantity of labor contained in the exported commodity; and (iv) in the simple examples in chapter 7, gravitation also implies that the terms of trade are determined directly by the ratio of the given levels of reciprocal net effectual demands. [ABSTRACT FROM AUTHOR]

The article discusses the critical geographies of the circular economy, highlighting the negative impacts of resource consumption and the need for sustainable practices. It explores the exponential rise in circular economy research and the challenges of transitioning to a circular economic model. The text emphasizes the importance of a more critical lens in examining circular economy debates, focusing on context, proximity, flows, scale, and spatial planning. It also delves into the social, political, and ethical implications of transitioning to a circular economy, calling for a more inclusive and diverse perspective in shaping circular economy futures. [Extracted from the article]

For half a century, comparative social science has been closely associated with John Stuart Mill's methods of comparison. However, few social scientists had heard of Mill's methods in 1970. Within a decade, the methods of agreement and difference had become part of the methodological canon—despite Mill's objections that these methods should under no circumstances be used in the social sciences. Comparativists continued to overlook the methods that Mill actually proposed for the social sciences, which relied on an analogy with astronomical observations rather than chemistry experiments. Yet Mill's own empirical research offered substantive findings without dwelling much on methods. Over the past half-century, successful works of comparative social science have pursued all three versions of Millian methods: the comparative methods that he widely associated with; the alternative methods that he proposed for social science; and the actual methods that he pursued, whose success lay in their creativity, not in methodological recipes. [ABSTRACT FROM AUTHOR]

In philosophical work on the ethics of conversational exchange, much has been written regarding the speaker side—i.e., on the rights and duties we have as speakers. This paper explores the relatively neglected topic of the duties pertaining to the listeners’ side of the exchange. Following W.K. Clifford, we argue that it's fruitful to think of our epistemic resources as common property. Furthermore, listeners have a key role in maintaining and improving these resources, perhaps a more important role than speakers. We develop this idea by drawing from Hugo Mercier and Dan Sperber's “interactionist” picture of reason, which suggests that reasoning is essentially dialogical and relies on the epistemic vigilance of listeners. The paper defends an imperfect, prima facie duty to listen, one that is sufficiently strong to place substantial demands on individuals, but not so overly demanding as to be implausible. [ABSTRACT FROM AUTHOR]

Amidst a flood of dangerous misinformation freely flowing online, we hear rising calls for government regulation of content. Even staunch defenders of free speech increasingly reason that digitization has altered contemporary communications so radically that it warrants changes in our legal treatment of speech. This paper argues that it does not. Such regulation would be wrong in principle and prove counter-productive, in practice. For it fails to address the problem's root, which is epistemological rather than legal. The paper is in four parts. First, it lays out the "Digital is Different" argument. Next, it responds, through two primary tracks: challenging the Difference Argument's underlying model of human knowledge acquisition and then analyzing two of the purported game-changers: network effects and the opacity of digital communications, which precipitate calls for transparency. The third part situates my argument against those of John Stuart Mill, the godfather of contemporary defenses of free speech, in order to expose some important differences and thereby sharpen the presentation of my own view. Finally, the paper proposes parallels between press freedom and religious freedom to illuminate the proper posture on government regulation. [ABSTRACT FROM AUTHOR]

Mill advocates plural voting on instrumentalist grounds: the more competent are to have more votes. At the same time, he regards it as a 'personal injustice' to withhold from anyone 'the ordinary privilege of having his voice reckoned in the disposal of affairs in which he has the same interest as other people' (Mill 1861a , p. 469). But if electoral voice is justified by its contribution to good governance, why would it be an injustice to deny the vote to those whose use of it would disserve this end? I propose the dual justification view to resolve this tension. Mill holds that electoral voice is to be justified in two complementary ways: both as communicating a person's interests and perspective in order that they be accommodated in policy deliberations, and as advancing a vision of the common good and influencing the policy of the legislature. [ABSTRACT FROM AUTHOR]

In this study, I intend to show that, for John Stuart Mill, emotions and feelings are not only important for each individual but also play a major role in shaping human action. This significant role is used either constructively or negatively, both by individuals and by society as a whole. Understanding and 'guiding' emotions and feelings is of particular importance in his works, especially On Liberty, as it supports the political principle of individualism and contributes to happiness and well-being. The method regards the conceptual analysis of John Stuart Mill's works, with a focus on On Liberty, to explore how Mill perceives emotions and feelings as fundamental to both individual autonomy and social dynamics. [ABSTRACT FROM AUTHOR]

This paper explains the origin, content and importance of a manuscript essay on "Foreign trade" which George Grote, the historian of Greece, submitted to David Ricardo in March 1819. By relating it to the contributions to foreign trade theory of Ricardo and of James and John Stuart Mill it is shown that Grote anticipated important elements of the "Sraffa-Yukizawa-Parrinello interpretation" of Ricardo's cloth-and-wine example. By suggesting that comparative advantage-based trade is incompatible with the labour theory of value Grote also pointed to an apparent incongruity in Ricardo's chapter "On Foreign Trade." A transcription of Grote's manuscript essay is provided in the appendix. [ABSTRACT FROM AUTHOR]

The "Stratification-of-Goods" expresses social ranking where the lower status group consumes almost exclusively coarse goods such as Rambo films while the upper status group consumes almost exclusively refined goods such as Shakespearean plays. The Stratification-of-Goods is an enigma for the social welfare function (SWF)—which also applies at the level of the individual utility function. It is an enigma because it makes SWF and individual utility function ill-defined: there is no single metric that allows us to compare the utility functions across groups, as well as the tastes across a single decision maker (DM), insofar as they are segregated by the refinement of taste. This paper proposes a model that promises to solve the Stratification-of-Goods Enigma. The model, consistent with rational choice theory, starts with DMs who have identical tastes but differ with respect to income level. If income inequality is non-trivial, DMs invest differently in what this paper calls "sophistication capital"—the education needed to appreciate refined goods. The difference in investment in sophistication capital sets in motion dynamics that generates hard-to-reverse status stratification. In this fashion, this paper offers a solid endogenous account that solves the Stratification-of-Goods Enigma. [ABSTRACT FROM AUTHOR]

Current understanding of Mill as a founding father of liberalism is a Cold War creation. Discarding this conception opens the way to a general reassessment of his thought: who was the historical Mill? He did not define himself as liberal and there is no simple template. Most obviously he is a pluralist, defined by a plural heritage received through his father. This framework permitted great creativity in political and social theory, but it was diffuse. The one clear unifying theme is a unique conception of a hierarchy of intellect founded on the inexorable accumulation of positive knowledge. The one important exception to this is political economy. What stands out overall is his individuality, where Mill embodies his own ideal. So apart from political economy, where he could be identified in more conventional terms, his nineteenth-century legacy was personal and incalculably diffusive rather than doctrinaire. This left it ripe for twentieth-century re-invention. [ABSTRACT FROM AUTHOR]

In the aftermath of the COVID-19 pandemic, as well as the ensuring culture wars, the American school choice coalition has almost completely unraveled, but many school choice advocates assert that the coalition can be rebuilt. In this essay, I argue that the school choice coalition dissolved not because of politics or circumstance, but because the coalition's libertarians, progressives, and conservatives have fundamentally different first principles in politics and education – first principles that are present in the works of theorists like Thomas Paine and John Stuart Mill. By studying Paine and Mill, we can understand that any education-reform coalition will be a temporary aberration rather than an enduring alliance. [ABSTRACT FROM AUTHOR]

John Stuart Mill is considered one of the most important representatives of the classical school of political economy. His intellectual development exhibited a gradual transition toward more socialistic views. This transition was partly the result of his interaction with French utopian socialists, which led Mill to theoretically construct an economic system lying between what is now called market capitalism and revolutionary socialism. For Mill, socialism would be a new organic period after the transitory and critical period of the "stationary state." This paper delineates the core tenets of Mill's stationary state and presents it as an early anticipation of what from the 1920s on is called "market socialism." Mill's optimistic vision of the stationary state was based on the spread of associations, the socialization of knowledge among all people, competition, and the importance of individuality. These elements are connected with Mill's idiosyncratic, liberal and utilitarianist vision of (market) socialism which prepares the ground for his socialist utopia based on the ideal "from each according to his capacities; to each according to his needs." [ABSTRACT FROM AUTHOR]

J.S. Mill is considered one of the most influential figures of the classical political economy. In attempting to reconcile Ricardian and non-Ricardian political economy, Mill developed radical views on various matters, including the distribution of wealth and his political economy of small proprietorships. Mill, as an Examiner of the East India Company, was inclined towards defending imperialism and British rule in India. His support for British imperialism aimed at promoting the material and moral improvement of British colonies while, at the same time, he believed that the harm principle sets limits to coercion, as people in India were not savages but enslaved people to despots. This article points out that the Indian land case provides a crucial link to connect Mill's political economy of small proprietorships with his tolerant imperial political thought. It is argued that this conjunction is necessary to our understanding of Mill's political economy and political theory. [ABSTRACT FROM AUTHOR]

Literacy is a person's ability to search for information needed to solve current life problems. By increasing public literacy, it is hoped that they will be able to manage this beautiful natural gift for broad benefits, not only for humans but also for other God's creatures. The task of increasing literacy is not the task of just a group of people or librarians, but the task of everyone. This research only focuses on the utilization of assets in the form of buildings and land that are not utilized properly. The research method used is a qualitative phenomenological research method. This research aims to attempt to build awareness, especially among Muslims, through religious literacy in mosque libraries to increase creativity and productivity. The theory used is John Stuart Mill's theory of utilitarianism. The results of the author's findings include that there are still many mosques that do not have libraries, mosques have not been optimal in building community literacy, and there are still many assets, both in the form of buildings that are left without use. [ABSTRACT FROM AUTHOR]

John Stuart Mill's harm principle holds that an individual's freedom can only be restricted to prevent harm to others. However, there is an important ambiguity between a strong version, which limits legitimate interference to self-defense and therefore prohibits society from protecting third parties (those who are not its members), and a narrow version, which grants any society universal jurisdiction to prevent nonconsensual harms, no matter who is harmed. Mill sometimes appeals to the strong harm principle to preclude interference, but elsewhere endorses measures (including humanitarian foreign intervention and animal cruelty laws) to protect third parties, suggesting that he subscribes only to the weak harm principle. This ambiguity regarding who it is that society has standing to protect has important implications for the scope of individual freedom. [ABSTRACT FROM AUTHOR]

J.S. Mill argued that Bentham was 'not a great philosopher', asserting that one reason for his judgment was 'the incompleteness of his [i. e. Bentham's] own mind as a representative of universal human nature'. This paper argues that Mill's judgment of Bentham on human nature and his assumptions about Bentham's 'own mind' were seriously mistaken. In fact, Bentham understood many of the most natural and strongest feelings of human nature; he recognized spiritual or mental perfection, and recognized many pleasures associated with a desire for self-perfection, or at least self-improvement; he never denied the importance of the faculty of imagination; he was by no means cut off from life's graver experiences; his conception of arts and sciences was much broader, more metaphysically-based, consistent and sophisticated than Mill appreciated; and he enthusiastically embraced and encouraged arts and sciences. Mill's mistake was partly caused by his limited reading of Bentham's works, but mainly because he failed to grasp the ontological basis and fundamental principles of Bentham's philosophy. [ABSTRACT FROM AUTHOR]

There is fierce controversy in the United States over whether parents should be able to choose their children's schools and/or curriculum. To discuss the pedagogical arguments inherent in this question, Todd Alan Price and Ruprecht Mattig begin with the classical concept of Bildung as developed by Wilhelm von Humboldt around 1800. Next, they compare Humboldt's ideas with the ideas of John Stuart Mill and Milton Friedman, who stand in the tradition of liberal thought, as Mill was strongly influenced by Humboldt and Friedman, in turn, by Mill. Finally, they consider Friedman's role as a central figure in the school choice movement, and are thus able to trace a line of thought from Humboldt to actual controversies. Price and Mattig's analysis here shows that the liberalism of Humboldt, Mill, and Friedman revolves around diversity and choice in education. Moreover, it traces that in the process of translating, translocating, and transcontextualizing Humboldt's original thought through Mill to Friedman, the complexity of arguments about education and the role of parents and the state in a liberal society has been unduly reduced. The authors conclude the paper by proposing a principle for thinking about the relationship between different educational institutions in democracies. [ABSTRACT FROM AUTHOR]

The article explores the historical reception of China by European thinkers from the seventeenth to nineteenth centuries, challenging the traditional dichotomy of "sinophilia" and "sinophobia." It focuses on the perspectives of Alexis de Tocqueville and John Stuart Mill, proposing a nuanced understanding that transcends simplistic categorizations.

This essay analyzes John Stuart Mill's conception of liberty in the context of modern culture. It makes the case that Mill's "Harm Principle" in large part lays the basis for the development of positive social relationships and a peaceful way of life, as well as the improvement of arrangements meant to bind the many parts of an already split and fractured society together. The "Harm Principle" is a result of Mill's theory of liberty, which is outlined in his renowned essay On Liberty and is a crucial component of it. As a result, the work at hand in this essay entails both a critical analysis of Mill's "Harm principle" and the identification of specific social interactions (such as the sociopolitical relations that exist in Nigeria and the inter-group relations that exist among religious groups), where this idea may be used to promote societal peace. Since the issues are in our surrounding area (Nigeria) have aroused our interest in using Mills Harm's principle, instances of our analysis of ill social relationships from Nigeria, which represents various societies, are taken. However, this effort does not assert that such a theory is limitless or that its use would be problematic without specific constraints. In light of this, the work offers to determine the boundaries of how far the Harm principle may be employed in regulating human behavior. [ABSTRACT FROM AUTHOR]

The article explores the relationship between democracy and capitalism, focusing on the tensions and compatibility between the two systems. It discusses how capitalism can undermine democracy through wealth inequality and political influence, while democracy can soften the harsh effects of capitalism through welfare policies. The text also delves into how democratic politics can distort the market, the impact of rational ignorance on voters, and the hazards of inflation in democratic societies. The author highlights the challenges posed by democracy to capitalism without delegitimizing democracy, emphasizing the need to be aware of these hazards to minimize their effects. [Extracted from the article]

In this article I propose the concept of care as an organizing principle of John Stuart Mill's theory of liberal utilitarianism. While both critics and proponents of Mill's theory see his commitment to character development as a distinct feature of his utilitarianism, the specific type of character he promotes has received scant attention. Through a close reading of Mill's Collected Works, with an emphasis on Utilitarianism, I argue that a commitment to caring characters is central to making sense of Mill's theory of utility and the tensions found between his individualistic commitment to the harm principle and the seemingly illiberal implications of his utilitarianism. I further argue that Mill's concept of care, rather than being a type of sympathy, shows a close affinity to the concept of care developed in care ethics. I conclude with an observation of how Mill's commitment to care helps explain his consistent support for Britain's colonial endeavors, though in a direction different from conventional readings that connect his paternalistic account of human nature with the justification of colonial rule. [ABSTRACT FROM AUTHOR]

This article investigates the exclusion of "consumption" from John Stuart Mill's definition of political economy (1836). Unlike production and distribution, consumption is not an economic activity that Mill included in the theoretical framework of the science of political economy. Consumption could not be subject to a law of political economy and could only be a law of human enjoyment. This article shows that although Mill understood the desire to consume and observed its practice in the Victorian society of the 19th century, he didn't think of consumption as a productive activity that could lead to the accumulation of wealth. The article argues that consumption for Mill belongs to the realm of art, which he distinguishes from scientific knowledge, and which explains its exclusion from the science of political economy. More specifically, the article shows that consumption belongs to domestic economy, which according to Mill is an art. The purpose of every art is the promotion of happiness, the article hence argues that consumption was part of Mill's moral theory of happiness influenced by Aristotle rather than the science of political economy, which dealt with the production and distribution of wealth. [ABSTRACT FROM AUTHOR]

Thomas Edward Cliffe Leslie was one of the founders of British historical economics. He was an important figure in the history of economic thought of the nineteenth century, as he contributed to the critique of Ricardian political economy while at the same time being one of the founders of the British historical school. Cliffe Leslie was influenced by classical economists, such as Adam Smith and J. S. Mill, in calling for a historically and institutionally informed political economy. This article attempts to delineate the evolution of his economic thought by presenting the first phase of his intellectual development, which is marked by his frequent journeys in continental Europe. This phase, which is characterized by his applied political economy, is of considerable importance for understanding the emergence of British historical economics. [ABSTRACT FROM AUTHOR]

This article argues that Henry Mayhew and other Victorian moralists, who visited penny gaffs or penny theaters in the slums of London and recorded their observations for middle-class readers, were engaged in discursive practices that can be properly described as ethological. Ethology, in this context, is the science of the formation of character, as sketched out by John Stuart Mill in 1843. Mill's claim was that human character was something that could be made into an object of scientific observation and that, if the process of the formation of character could be understood, it could also be more effectively controlled. As this article argues, Victorian moralists viewed the penny gaff as a sort of ethological observatory, a place to which one could go to observe the character of the poor in the process of its formation and development. They also considered the penny gaff to be an educational apparatus, an institution that shaped the moral character of the poor and would therefore need to be taken in hand and controlled in order to produce a "better," more bourgeois character among the London street folk. To describe this ethological discourse, Michel Foucault's archaeological method is employed. [ABSTRACT FROM AUTHOR]

J.S. Mill argues against licensing or forced medical examinations of prostitutes even if these would reduce harm, for two reasons: the state should not legitimize immoral conduct; and coercing prostitutes would violate Mill's harm principle as they do not risk causing non-consensual harm to others, their clients do. There is nothing puzzling about Mill opposing coercive restrictions on self-regarding immoral conduct while also opposing state support of that conduct. But why does Mill oppose restrictions on prostitutes' liberty if those restrictions could prevent harm to third parties? Mill's position is not puzzling once we recognize that his harm principle is not a harm-prevention principle that warrants restrictions on liberty to prevent harm no matter who caused it (as David Lyons famously argued) but instead warrants restrictions on liberty only of individuals who are the morally relevant cause of that harm. Mill's discussion of prostitution shows he prioritizes both individuality and moral progress over harm reduction. [ABSTRACT FROM AUTHOR]

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The first aim of this article is to position analogical inference (or at least a particular form of it) in relation to induction. After a brief reminder on the induction of plausible conclusions in a probabilistic, logical, possibilistic settings, and with J. S. Mill’s methods of induction, we turn our attention to analogical inference, based on analogical proportions. Analogical proportions that hold between Boolean vectors are emphasized as a matter of pairs belonging to the same equivalence class. Then the mechanism of analogical proportions-based classification is explained and the main algorithms and results obtained so far are surveyed. After which, steps towards a logic of creativity are presented. The approach starts from the observation that analogical proportions belong to a larger set of quaternary relations called logical proportions. The six logical proportions giving birth to an equivalence relation between pairs are identified. This includes two important cases: i) a logic of conditional events known as being a basis for non monotonic reasoning (which is a form of plausible deduction) ; ii) a logic of ordered pairs preserving positive changes, closely related to analogical proportions. Within this framework, we revisit the creative nature of analogical proportions and introduce a creative inference mechanism that works on the basis of a specific situation and a collection of ordered pairs representing possible changes. [ABSTRACT FROM AUTHOR]

In this review, Lucía Solavagione analyzes the book "Criminalizing Sex: A Unified Liberal Theory" by Stuart P. Green. The book is divided into four main parts and focuses on the definition of sexual crime and sexual behavior, as well as the justification for the criminalization of certain behaviors in a liberal rule of law. It also analyzes the proof of the absence of consent in sexual crimes and examines different paradigms of rape and sexual abuse. The author evaluates different ways of defining these crimes, such as force, "no means no," and "yes means yes." The text analyzes different aspects related to the criminalization of sexual behaviors. It discusses defective consent in cases of deception, rape through psychological coercion, the presumption of absence of consent in certain circumstances, sexual harassment, voyeurism, obscene exhibitions, incest, and sadomasochistic abuse or aggression. Questions are raised about the legitimacy of criminalization in each case and different perspectives are explored. The author seeks to establish criteria for distinguishing between behaviors that should be considered crimes and those that should not. The text analyzes different sexual behaviors and their possible criminalization from a liberal perspective. Topics such as sadomasochism, prostitution, bestiality, and necrophilia are addressed. The author argues that the criminalization of these behaviors should be based on their harmfulness, unlawfulness, and moral culpability. The importance of consent in sexual crimes is emphasized, and the question is raised of whether the injury to the victim's sexual autonomy justifies their criminalization. The article discusses the role of consent in defining unlawfulness in sexual crimes. Questions are raised about whether there are other ways to violate sexual autonomy besides lack of consent. It also questions how lack of consent should influence the definition of unlawfulness in sexual crimes. Examples of cases of sadomasochistic aggression and bestiality are mentioned where consent does not seem to play a relevant role in criminalization. Furthermore, the question is raised as to why certain improper sexual behaviors, even if consensual, are criminalized. The author argues that consent and moral unlawfulness are necessary but not sufficient elements for legitimate criminalization. The text mentions a series of books and articles related to criminal law and legal philosophy. The authors and titles mentioned are: Urs Kindhäuser and Edward Schramm with "Strafrecht Besonderer Teil I: Straftaten gegen Persönlichkeitsrechte, Staat und Gesellschaft," John Stuart Mill with "On Liberty," Claus Roxin with "Strafrecht. Allgemeiner Teil," Frederick Schauer with "Playing by the Rules: A Philosophical Examination of Rule Based Decision-Making in Law and in Life," Victor Tadros with "Wrongs and Crimes," and Thomas Weigend with "Über die Begründung der Straflosigkeit bei Einwilligung des Betroffenen." These texts address different aspects of criminal law and legal ethics. [Extracted from the article]

In 1973, a conference was held in Toronto to mark the bicentenary of James Mill's birth and the centenary of John Stuart Mill's death. By that time, Toronto had emerged as the centre of Mill studies. Between 1963 and 1973, the University of Toronto Press had published, in a scholarly edition, eleven volumes of Mill's Collected works. A further twenty-two volumes would appear in the eighteen years that followed. Only two of the nine presenters at the 1973 conference were members of a Philosophy Department. Philosophers had a modest part in the production of Mill's Collected works. Yet, philosophers came to dominate Mill studies in the decades after the Mill edition wrapped up in 1991. Philosophers contributed ten of the fourteen essays featured in The Cambridge companion to Mill (1998), edited by John Skorupski. Philosophers constituted twenty-six of the thirty-seven contributors to A companion to Mill (2017), published by Wiley Blackwell and edited by Christopher Macleod and Dale E. Miller. This communication explains the relative unimportance of philosophers in the creation of the Collected works , and comments on the forces shaping the subsequent pre-eminence of philosophers in Mill studies. [ABSTRACT FROM AUTHOR]

This talk, given at the London Library, traces the links between the Library, its members and the women's suffrage campaign. Founded in 1841 by, among others, John Stuart Mill, the Liberal philosopher and MP who, 25 years later, gave the women's suffrage campaign its first impetus, the London Library was always open to women subscribers, although in the nineteenth and early twentieth early twentieth centuries they had little influence on decision-making. However, by studying the Library's membership forms and its successive catalogues, and by interrogating the books on its open-access shelves, it has been possible to discover something of those women members sympathetic to the suffrage cause, and of the way they influenced the Library's holdings of books on the suffrage question. [ABSTRACT FROM AUTHOR]

John Stuart Mill, whose relevance for Nietzsche's late work has been documented by recent research, is not directly mentioned in On the Genealogy or Morality (1887). This article argues that Mill's On Liberty (1859) nevertheless played a crucial role in the development of the Genealogy. Following a source-based methodology, three major references demonstrate how Nietzsche used On Liberty as a resource as he initiated and developed his own exploration into the origin of morality. After tracing Nietzsche's reading of Mill through pencil marks in his copy of On Liberty, I discuss the reappearance of Mill's motives and terminology as well as the explanatory power of Mill as a source for the respective sections in the Genealogy. It becomes clear to what extent Nietzsche adapts Mill and how he turns Mill's own weapons against him through skillful transformations. The article concludes that instead of delivering the "better" Mill, Nietzsche builds up a fruitful tension between a then-common take on morality and its transgression. [ABSTRACT FROM AUTHOR]

The main aim of this paper is showing mainstream economic theory as an important factor shaping the evolution of political liberalism. The role of the economic theory in this process seems underestimated. The paper analyses the writings of two classical liberal thinkers – John Stuart Mill and Herbert Spencer, the former a pioneer of egalitarian liberalism, the latter of laissez-faire liberalism. Both Mill and Spencer were the followers of the classical political economy accepting the classical theory of distribution. Both saw the distribution of wealth as a spontaneous process, seeing no possibility correcting it for the people’s sake without disturbances or damages. According to the classical theory of wage fund, workers would get higher incomes only through accumulation of capital by owners and repressing their own fertility. Such statement was fundamentally opposite to all postulates of the workers’ movement. Workers always claimed bigger share in social income and legislation favoring laborers. The inevitable result of this contradiction was a conflict between liberal and democratic ideas. Mill and Spencer proposed two different solutions. J. S. Mill found a specific compromise and proposed enlarging franchise on working class, but with a still dominant position of the educated classes. Mill was against equal franchise for the working class because he did not conceive them as liable, rational and sober people. This position results from the wage fund doctrine; according to it, abundant workers’ fertility is wasteful for them and only sexual restraint (or chastity) would make their wages higher. Spencer in his early writing was an enthusiast of democracy, supposing the working class’ affinity to free market solutions. His later disappointment with democracy turned him into a strong critic of democratic parliamentarism from the standpoint of laissez-faire individualism. The case of these two liberal thinkers shows fundamental difficulty in reconciliation between the ideas of democracy and free market. We could choose democracy accepting welfare state or choose free market solution and become unambiguous critics of democracy. Spencer was a forerunner of all later ‘neoliberal’ critics of welfare state. Mill’s opinion was halfway between laissez-faire liberalism and modern egalitarian liberalism. Democracy and equal voting rights became acceptable by mainstream economist only when they had abandoned the wage fund doctrine and other constructs of the classical political economy. Thus changes in the economic theory had a significant impact on the evolution of political liberalism. [ABSTRACT FROM AUTHOR]

Right-wing free speech advocacy is increasingly shaping global politics. In IR, free speech has generally been viewed within human rights and international legal frameworks. However, this article shows that contemporary free speech advocates often ignore or oppose human rights and international law, focusing instead on (what they describe as) a defence of the nation state against the enemies of free speech. This article examines this articulation of free speech's enemies: first historically as the 'savage' in John Stuart Mill's influential formulation of free speech; and then contemporarily as the 'snowflake', 'mob', and 'cultural Marxist' by elected officials and lobbyists in the UK and US. The article argues that John Stuart Mill's savage is figured within a racialised civilisational hierarchy of degrees of humanity. Today, right-wing free speech advocates extend and reconfigure this hierarchy, imagining the 'snowflake', 'mob', and 'cultural Marxist' as lesser human, subhuman, and extra-human, respectively. Thus, in contrast to rights-based analyses of free speech advocacy – which assume or assess the promotion of rights as a 'public good' – the article argues that narratives of free speech's enemies are deployed by right-wing free speech advocates to underwrite racialised policy responses and global hierarchies. [ABSTRACT FROM AUTHOR]

During his final years, John Stuart Mill reportedly attempted to update the argument of On Liberty (1859). Published posthumously in 1907, 'On Social Freedom' represents the initial, unrefined draft of his reworked ideas. This article argues that John Stuart Mill was not the author of 'On Social Freedom'. First, we revisit the question of the essay's authorship traditionally: the emphasis is on the essay's content and the historical context of the mid-twentieth-century debate on Mill as its author. We trace the disagreement to two broad reactions to Mill's thought. Ultimately, the question of whether the manuscript's substantial divergence from J. S. Mill's renowned works is enough to refute his authorship depends on one's interpretation of Mill as a systematic philosopher. Second, we tackle this task non-traditionally: the focus shifts to the tools of computer-assisted authorship identification and the use of machine learning (ML) techniques. Once we establish some key ideas, methods, and limitations of this field of studies, we present our attempts at a computer-assisted solution to the puzzle. The results of our experiments, using ML techniques, corroborate the conclusions reached via the traditional route. [ABSTRACT FROM AUTHOR]

John Stuart Mill is considered one of the great representatives of the liberal tradition. Despite such consideration having plausibility, it is possible to affirm that Mill's practical philosophy is related to another tradition of Western political thought: republicanism. This article aims to present a similar aspect between Mill's proposals of republican theories, more precisely, the proposals of the neo-Roman theory of republicanism. For this, this article refers to a work by Mill that is not associated with his theory of freedom, the work The Subject of Women. [ABSTRACT FROM AUTHOR]

Much of the discussion surrounding freedom of speech relates to the importance of promoting speech. On this approach, the more speech the better, both for individuals and for democratic society. This line of thought, typically associated with the work of J. S. Mill, has obvious merit. Yet unrestrained speech also poses perils to individuals and society. In this paper, we argue for two theses: (1) Examination of On Liberty shows that Mill in fact supported the notion that forbearance in public speech is ethically justified (albeit not legally enforceable), and (2) Anyone supporting utilitarian principles should give serious consideration to the possibility that prudent forbearance in public speech is a civic virtue. In other words, a reasonable concern for free speech as an integral part of social well-functioning should lead us to temper our manners of expression in circumstances when this is appropriate, and when a policy of complete license in public expression would likely undermine both the well-functioning of the society of which we are a part and the free exchange of ideas that free speech principles were intended to foster in the first place. [ABSTRACT FROM AUTHOR]

On what basis do we attribute phenomenal states to others? One answer, defended by John Stuart Mill, appeals to an analogy between ourselves and the similar bodies and actions of others (1865, p. 208). Despite its intuitive plausibility, this position is often rejected (Arico et al., 2011; Buckwalter & Phelan, 2014; Knobe & Prinz, 2008). In line with Mill's account, we propose that the primary factors used when making phenomenal state ascriptions are the appropriate display of functional and behavioral cues and having bodies with the right kind of physical composition. To test this account, we gave five groups of participants a vignette followed by three to six questions. For four of the groups, the vignette described an alien-human encounter and the participants had to judge the likelihood (on a 7-point scale) that the alien had a non-phenomenal state (a belief) and the likelihood that it could have a phenomenal state (pain). The fifth group, as a control, read a vignette about a similar interaction between two humans. We found that, as appropriate functional and behavioral cues and then humanoid features are added to the alien, people are more willing to attribute a phenomenal state to it. Attributions of the nonphenomenal state are primarily dependent on the appropriate functional and behavioral cues, not on having humanoid features. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Anbar University for Law & Political Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal for Business, Economics & Ethics / Zeitschrift für Wirtschafts und Unternehmensethik is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal for Business, Economics & Ethics / Zeitschrift für Wirtschafts und Unternehmensethik is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article provides an overview of the history of what is termed the secular moral project by providing a synopsis of the history of the moral argument for God's existence and the various historical processes that have contributed to the secularization of ethics. I argue that three key thinkers propel the secular moral project forward from the middle of the 19th century into the 20th century: John Stuart Mill, whose ethical thinking in Utilitarianism serves as the background to all late 19th century secular ethical thinking, Henry Sidgwick, who, in the Methods, indisputably establishes the secular autonomy of ethics as a distinctive discipline (metaethics), and finally, G.E. Moore, whose work, the Principia Ethica, stands at the forefront of virtually all secular metaethical debates concerning naturalism and non-naturalism in the first half of the 20th century. Although secular metaethics continues to be the dominant ethical view of the academy, it is shown that theistic metaethics is a strong reemerging position in the early 21st century. [ABSTRACT FROM AUTHOR]

The article presents a historical reconstruction of homo economicus. The aim is to show how the notion of agent went from being a holistic abstraction in Adam Smith to an idealizing abstraction where some features of the human being are simplified and exaggerated. To this end, the notion of agent in Smith is reconstructed and then it is shown how in the works of John Stuart Mill, the marginalist revolution, perfect competition, an increasingly idealized notion of agent was formed which, already in the expected utility model, ceased to represent human beings. The text shows how this growing idealization was linked to the process of mathematization of economics. Finally, some epistemological advantages and disadvantages of the neoclassical notion of the rational agent are discussed. [ABSTRACT FROM AUTHOR]

Walking was an essential part of John Stuart Mill's education, working life, and leisure. As a boy, James Mill schooled his son on daily walks; as an adult, Mill made an 11-mile round trip across London on foot to work and back each day; for recreation he went on walking tours; his passion for botany led him to walk regularly in rural Britain; later in life he undertook walking tours across France, Spain, Italy, Greece, and Turkey. Mill, in short, was 'a great pedestrian'. But this aspect of his life remains under appreciated by historians. By combining insights from the history of emotions, cultural history, and cultural geography, with the burgeoning literature on the significance of walking, this article will demonstrate that Mill's walking – including where he walked, and how he walked – is not only worthy of attention, but can help us to better understand both his identity and his thought. The article not only connects Mill to the peripatetic and romantic pedestrian traditions, but also seeks to demonstrate that walking aided the process, and helped to shape the content, of Mill's philosophy. In particular, the article argues that an appreciation of Mill's walking can contribute to the development of a new perspective on the thorny question of Mill's understanding of higher and lower pleasures. [ABSTRACT FROM AUTHOR]

Public examinations were one of the great initiatives of the nineteenth-century Englishmen. The idea of a competitive examination, which was first implemented in the Indian civil service during East India Company rule, was shaped in post-industrial Britain by liberal-utilitarian thinkers like Adam Smith, Jeremy Bentham, J. S. Mill, and others. The idea of competition, initially implemented in the field of economics, soon came to be applied to administration and governance. Studies on the Indian Civil Service have mainly focussed on its administrative and bureaucratic development. However, the historiography is silent about the role of English liberal-utilitarians, political-economists, and parliamentarians in applying the idea of competition to public services. In this context, this article tries to understand the concept of competition, as well as the ideological background and parliamentary debates behind the introduction of competitive examinations, and their impact on the socio-educational structure of colonial India during the three stages of foundation (1757–813), discourse (1814–53) and institutionalisation (1854 onwards). [ABSTRACT FROM AUTHOR]

Lionel Robbins (1898–1984) has been identified as one of the leading 'neoliberal' economists of his day. However, his name remains irrevocably linked with the massive state-funded 'social democratic' expansion of higher education recommended by the Robbins Report (1963). This article explores this paradox. Examining Robbins's writings on higher education in the context of his economic thought shows how he blended the liberalism of Adam Smith and J. S. Mill, neoliberal economics, and growing demands for personal choice. For Robbins, the atrocities of the Nazi and Soviet regimes demonstrated how the state armed with new modern technologies could endanger freedom and prosperity. But the 'good society' might wield technology to secure conditions of freedom and choice. Robbins advocated a system of state-subsidized universities based on 'student demand' and which generated social and individual returns. This system would perpetuate what Robbins called the 'creed of freedom': a reimagined interdisciplinary liberal education through which students would understand the importance of their specialism to liberal capitalism. His thought on higher education indicates something of the dynamism of post-war British liberalism and the range of support for higher education expansion. It further counters the impression of the British universities as sites of a static and conservative liberal education. [ABSTRACT FROM AUTHOR]

The reception of John Stuart Mill's The Subjection of Women (1869) has changed considerably during the last half century. In the increasingly positive reading and re‐reading of the book, one criticism persists unchallenged: Mill's argument was universalistic. Not only did his analysis posit a uniform trajectory of both the subjection and the liberation of women, critics argue; also, they add, Mill failed to acknowledge the interrelation of identity and society by adhering to an abstract view of persons. This interpretation does not do justice to Subjection's text and context: Mill's legal prescriptions were not merely a symptom of a liberal theory of progress. He thought the unobstructed participation in the public life of the community the only way out of the vicious circle of habituation and oppression for women. This paper argues that his conclusion was grounded on ethological analyses of English national character, legal history, social institutions, and practices. [ABSTRACT FROM AUTHOR]

This paper examines John Stuart Mill's 'psychological theory' of the mind, as he set it out in his Examination of Sir William Hamilton's Philosophy. After outlining Mill's theory and the problem he finds with it, the paper discusses four different interpretations that have been suggested, before proposing a new alternative reading. The matter is of intrinsic interest to anyone who sees value in trying to get to the bottom of tricky texts about puzzling questions by great philosophers, but I argue also that the investigation may help us with another vexed interpretative issue relating to an even more famous philosopher, David Hume, and that it may hold lessons for the philosophy of mind today. [ABSTRACT FROM AUTHOR]