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John Stuart Mill: A Criticism with Personal Recollections

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112 WORK ON UTILITARIANISM. 1849-1872.<br />

too weak a term for Sir James s theory of Church Government.<br />

So, he insists on the vital connexion between a belief in God<br />

he him<br />

and in Immortality and our existing ethical code ; yet<br />

self has endeavoured to show the insufficiency of the evidences<br />

of Christianity, which is our present embodiment of Theism.<br />

There is an interesting letter in Kingsley s Life (Vol. II., p.<br />

88), written by <strong>Mill</strong>, in answer to one from Kingsley, thanking<br />

him for<br />

also for<br />

&quot;<br />

the gift of his Dissertations and Discussions,&quot; and<br />

the work on Liberty, which he says, &quot;affected me<br />

in making me a clearer-headed, braver-minded man on the<br />

spot&quot;. The point of the expression requires<br />

an additional<br />

fact to be known. Kingsley first saw the Liberty on the table<br />

in Parker s shop. He sat down and read it through, there and<br />

then ; and made the remark before he left thejshop.<br />

. &amp;gt;^&quot;~<br />

Closely connected, both in date of composition and in subject<br />

matter, is the Utilitarianism. I find from a letter that it was<br />

written in 1854. It was thoroughly revised in 1860, and<br />

appeared as three papers in Fraser s Magazine in the beginning<br />

of 1 86 1. I am not aware that any change was made in re<br />

printing it as a volume, not<strong>with</strong>standing that it had its full share<br />

of hostile criticism as it came out in Fraser.<br />

*~ This short work has many volumes to answer for. The<br />

amount of attention it has received is due, in my opinion, partly<br />

to its merits, and partly to its defects. As a powerful advocacy<br />

of Utility, it threw the Intuitionists on the defensive ; while by<br />

a number of unguarded utterances, it gave them important<br />

strategic positions which they could not fail to occupy.<br />

It is this last point that I shall now chiefly dwell upon.<br />

What I allude to more particularly is the theory of pleasure and<br />

pain, embodied in the second chapter, or rather the string of<br />

casual expressions having reference to pleasures and pains. I<br />

have already said that I consider <strong>Mill</strong> s Hedonism weak. I do<br />

not find fault <strong>with</strong> him for not having elaborated a Hedonistic<br />

theory ; that is a matter still ahead of us. My objection lies to

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