MILL ON GOVERNMENT. (March 1829.)

"Essays on Government, Jurisprudence, the Liberty of the Press, Prisons, and Prison Discipline, Colonies, the Law of Nations, and Education." By James Mill, Esq., author of the History of British India. Reprinted by permission from the Supplement to the Encyclopaedia Britannica. (Not for sale.) London, 1828.

Of those philosophers who call themselves Utilitarians, and whom others generally call Benthamites, Mr Mill is, with the exception of the ill.u.s.trious founder of the sect, by far the most distinguished. The little work now before us contains a summary of the opinions held by this gentleman and his brethren on several subjects most important to society. All the seven essays of which it consists abound in curious matter. But at present we intend to confine our remarks to the Treatise on Government, which stands first in the volume. On some future occasion, we may perhaps attempt to do justice to the rest.

It must be owned that to do justice to any composition of Mr Mill is not, in the opinion of his admirers, a very easy task. They do not, indeed, place him in the same rank with Mr Bentham; but the terms in which they extol the disciple, though feeble when compared with the hyperboles of adoration employed by them in speaking of the master, are as strong as any sober man would allow himself to use concerning Locke or Bacon. The essay before us is perhaps the most remarkable of the works to which Mr Mill owes his fame. By the members of his sect, it is considered as perfect and unanswerable. Every part of it is an article of their faith; and the d.a.m.natory clauses, in which their creed abounds far beyond any theological symbol with which we are acquainted, are strong and full against all who reject any portion of what is so irrefragably established. No man, they maintain, who has understanding sufficient to carry him through the first proposition of Euclid, can read this masterpiece of demonstration and honestly declare that he remains unconvinced.

We have formed a very different opinion of this work. We think that the theory of Mr Mill rests altogether on false principles, and that even on those false principles he does not reason logically. Nevertheless, we do not think it strange that his speculations should have filled the Utilitarians with admiration. We have been for some time past inclined to suspect that these people, whom some regard as the lights of the world and others as incarnate demons, are in general ordinary men, with narrow understandings and little information. The contempt which they express for elegant literature is evidently the contempt of ignorance.

We apprehend that many of them are persons who, having read little or nothing, are delighted to be rescued from the sense of their own inferiority by some teacher who a.s.sures them that the studies which they have neglected are of no value, puts five or six phrases into their mouths, lends them an old number of the Westminster Review, and in a month transforms them into philosophers. Mingled with these smatterers, whose attainments just suffice to elevate them from the insignificance of dunces to the dignity of bores, and to spread dismay among their pious aunts and grandmothers, there are, we well know, many well-meaning men who have really read and thought much; but whose reading and meditation have been almost exclusively confined to one cla.s.s of subjects; and who, consequently, though they possess much valuable knowledge respecting those subjects, are by no means so well qualified to judge of a great system as if they had taken a more enlarged view of literature and society.

Nothing is more amusing or instructive than to observe the manner in which people who think themselves wiser than all the rest of the world fall into snares which the simple good sense of their neighbours detects and avoids. It is one of the principle tenets of the Utilitarians that sentiment and eloquence serve only to impede the pursuit of truth. They therefore affect a quakerly plainness, or rather a cynical negligence and impurity, of style. The strongest arguments, when clothed in brilliant language, seem to them so much wordy nonsense. In the meantime they surrender their understandings, with a facility found in no other party, to the meanest and most abject sophisms, provided those sophisms come before them disguised with the externals of demonstration. They do not seem to know that logic has its illusions as well as rhetoric,--that a fallacy may lurk in a syllogism as well as in a metaphor.

Mr Mill is exactly the writer to please people of this description.

His arguments are stated with the utmost affectation of precision; his divisions are awfully formal; and his style is generally as dry as that of Euclid's Elements. Whether this be a merit, we must be permitted to doubt. Thus much is certain: that the ages in which the true principles of philosophy were least understood were those in which the ceremonial of logic was most strictly observed, and that the time from which we date the rapid progress of the experimental sciences was also the time at which a less exact and formal way of writing came into use.

The style which the Utilitarians admire suits only those subjects on which it is possible to reason a priori. It grew up with the verbal sophistry which flourished during the dark ages. With that sophistry it fell before the Baconian philosopher in the day of the great deliverance of the human mind. The inductive method not only endured but required greater freedom of diction. It was impossible to reason from phenomena up to principles, to mark slight shades of difference in quality, or to estimate the comparative effect of two opposite considerations between which there was no common measure, by means of the naked and meagre jargon of the schoolmen. Of those schoolmen Mr Mill has inherited both the spirit and the style. He is an Aristotelian of the fifteenth century, born out of due season. We have here an elaborate treatise on Government, from which, but for two or three pa.s.sing allusions, it would not appear that the author was aware that any governments actually existed among men. Certain propensities of human nature are a.s.sumed; and from these premises the whole science of politics is synthetically deduced! We can scarcely persuade ourselves that we are not reading a book written before the time of Bacon and Galileo,--a book written in those days in which physicians reasoned from the nature of heat to the treatment of fever, and astronomers proved syllogistically that the planets could have no independent motion,--because the heavens were incorruptible, and nature abhorred a vacuum!

The reason, too, which Mr Mill has a.s.signed for taking this course strikes us as most extraordinary.

"Experience," says he, "if we look only at the outside of the facts, appears to be DIVIDED on this subject. Absolute monarchy, under Neros and Caligulas, under such men as the Emperors of Morocco and Sultans of Turkey, is the scourge of human nature. On the other side, the people of Denmark, tired out with the oppression of an aristocracy, resolved that their king should be absolute; and, under their absolute monarch, are as well governed as any people in Europe."

This Mr Mill actually gives as a reason for pursuing the a priori method. But, in our judgment, the very circ.u.mstances which he mentions irresistibly prove that the a priori method is altogether unfit for investigations of this kind, and that the only way to arrive at the truth is by induction. EXPERIENCE can never be divided, or even appear to be divided, except with reference to some hypothesis. When we say that one fact is inconsistent with another fact, we mean only that it is inconsistent with THE THEORY which we have founded on that other fact.

But, if the fact be certain, the unavoidable conclusion is that our theory is false; and, in order to correct it, we must reason back from an enlarged collection of facts to principles.

Now here we have two governments which, by Mr Mill's own account, come under the same head in his THEORETICAL cla.s.sification. It is evident, therefore, that, by reasoning on that theoretical cla.s.sification, we shall be brought to the conclusion that these two forms of government must produce the same effects. But Mr Mill himself tells us that they do not produce the same effects. Hence he infers that the only way to get at truth is to place implicit confidence in that chain of proof a priori from which it appears that they must produce the same effects!

To believe at once in a theory and in a fact which contradicts it is an exercise of faith sufficiently hard: but to believe in a theory BECAUSE a fact contradicts it is what neither philosopher nor pope ever before required. This, however, is what Mr Mill demands of us. He seems to think that, if all despots, without exception, governed ill, it would be unnecessary to prove, by a synthetical argument, what would then be sufficiently clear from experience. But, as some despots will be so perverse as to govern well, he finds himself compelled to prove the impossibility of their governing well by that synthetical argument which would have been superfluous had not the facts contradicted it.

He reasons a priori, because the phenomena are not what, by reasoning a priori, he will prove them to be. In other words, he reasons a priori, because, by so reasoning, he is certain to arrive at a false conclusion!

In the course of the examination to which we propose to subject the speculations of Mr Mill we shall have to notice many other curious instances of that turn of mind which the pa.s.sage above quoted indicates.

The first chapter of his Essay relates to the ends of government. The conception on this subject, he tells us, which exists in the minds of most men is vague and undistinguishing. He first a.s.sumes, justly enough, that the end of government is "to increase to the utmost the pleasures, and diminish to the utmost the pains, which men derive from each other."

He then proceeds to show, with great form, that "the greatest possible happiness of society is attained by insuring to every man the greatest possible quant.i.ty of the produce of his labour." To effect this is, in his opinion, the end of government. It is remarkable that Mr Mill, with all his affected display of precision, has here given a description of the ends of government far less precise than that which is in the mouths of the vulgar. The first man with whom Mr Mill may travel in a stage coach will tell him that government exists for the protection of the PERSONS and property of men. But Mr Mill seems to think that the preservation of property is the first and only object. It is true, doubtless, that many of the injuries which are offered to the persons of men proceed from a desire to possess their property. But the practice of vindictive a.s.sa.s.sination as it has existed in some parts of Europe--the practice of fighting wanton and sanguinary duels, like those of the sixteenth and seventeenth centuries, in which bands of seconds risked their lives as well as the princ.i.p.als;--these practices, and many others which might be named, are evidently injurious to society; and we do not see how a government which tolerated them could be said "to diminish to the utmost the pains which men derive from each other." Therefore, according to Mr Mill's very correct a.s.sumption, such a government would not perfectly accomplish the end of its inst.i.tution. Yet such a government might, as far as we can perceive, "insure to every man the greatest possible quant.i.ty of the produce of his labour." Therefore such a government might, according to Mr Mill's subsequent doctrine, perfectly accomplish the end of its inst.i.tution. The matter is not of much consequence, except as an instance of that slovenliness of thinking which is often concealed beneath a peculiar ostentation of logical neatness.

Having determined the ends, Mr Mill proceeds to consider the means.

For the preservation of property some portion of the community must be intrusted with power. This is government; and the question is, how are those to whom the necessary power is intrusted to be prevented from abusing it?

Mr Mill first pa.s.ses in review the simple forms of government. He allows that it would be inconvenient, if not physically impossible, that the whole community should meet in a ma.s.s; it follows, therefore, that the powers of government cannot be directly exercised by the people. But he sees no objection to pure and direct Democracy, except the difficulty which we have mentioned.

"The community," says he, "cannot have an interest opposite to its interests. To affirm this would be a contradiction in terms. The community within itself, and with respect to itself, can have no sinister interest. One community may intend the evil of another; never its own. This is an indubitable proposition, and one of great importance."

Mr Mill then proceeds to demonstrate that a purely aristocratical form of government is necessarily bad.

"The reason for which government exists is, that one man, if stronger than another, will take from him whatever that other possesses and he desires. But if one man will do this, so will several. And if powers are put into the hands of a comparatively small number, called an aristocracy,--powers which make them stronger than the rest of the community, they will take from the rest of the community as much as they please of the objects of desire. They will thus defeat the very end for which government was inst.i.tuted. The unfitness, therefore, of an aristocracy to be intrusted with the powers of government, rests on demonstration."

In exactly the same manner Mr Mill proves absolute monarchy to be a bad form of government.

"If government is founded upon this as a law of human nature, that a man, if able, will take from others anything which they have and he desires, it is sufficiently evident, that when a man is called a king he does not change his nature; so that when he has got power to enable him to take from every man what he pleases, he will take whatever he pleases. To suppose that he will not, is to affirm that government is unnecessary, and that human beings will abstain from injuring one another of their own accord."

"It is very evident that this reasoning extends to every modification of the smaller number. Whenever the powers of government are placed in any hands other than those of the community, whether those of one man, of a few, or of several, those principles of human nature which imply that government is at all necessary, imply that those persons will make use of them to defeat the very end for which government exists."

But is it not possible that a king or an aristocracy may soon be saturated with the objects of their desires, and may then protect the community in the enjoyment of the rest? Mr Mill answers in the negative.

He proves, with great pomp, that every man desires to have the actions of every other correspondent to his will. Others can be induced to conform to our will only by motives derived from pleasure or from pain.

The infliction of pain is of course direct injury; and, even if it take the milder course, in order to produce obedience by motives derived from pleasure, the government must confer favours. But, as there is no limit to its desire of obedience, there will be no limit to its disposition to confer favours; and, as it can confer favours only by plundering the people, there will be no limit to its disposition to plunder the people.

It is therefore not true that there is in the mind of a king, or in the minds of an aristocracy, any point of saturation with the objects of desire.

Mr Mill then proceeds to show that, as monarchical and oligarchical governments can influence men by motives drawn from pain, as well as by motives drawn from pleasure, they will carry their cruelty, as well as their rapacity, to a frightful extent. As he seems greatly to admire his own reasonings on this subject, we think it but fair to let him speak for himself.

"The chain of inference in this case is close and strong to a most unusual degree. A man desires that the actions of other men shall be instantly and accurately correspondent to his will. He desires that the actions of the greatest possible number shall be so. Terror is the grand instrument. Terror can work only through a.s.surance that evil will follow any failure of conformity between the will and the actions willed. Every failure must therefore be punished. As there are no bounds to the mind's desire of its pleasure, there are, of course, no bounds to its desire of perfection in the instruments of that pleasure. There are, therefore, no bounds to its desire of exactness in the conformity between its will and the actions willed; and by consequence to the strength of that terror which is its procuring cause. Even the most minute failure must be visited with the heaviest infliction; and as failure in extreme exactness must frequently happen, the occasions of cruelty must be incessant.

"We have thus arrived at several conclusions of the highest possible importance. We have seen that the principle of human nature, upon which the necessity of government is founded, the propensity of one man to possess himself of the objects of desire at the cost of another, leads on, by infallible sequence, where power over a community is attained, and nothing checks, not only to that degree of plunder which leaves the members (excepting always the recipients and instruments of the plunder) the bare means of subsistence, but to that degree of cruelty which is necessary to keep in existence the most intense terrors."

Now, no man who has the least knowledge of the real state of the world, either in former ages or at the present moment, can possibly be convinced, though he may perhaps be bewildered, by arguments like these.

During the last two centuries, some hundreds of absolute princes have reigned in Europe. Is it true, that their cruelty has kept in existence the most intense degree of terror; that their rapacity has left no more than the bare means of subsistence to any of their subjects, their ministers and soldiers excepted? Is this true of all of them? Of one half of them? Of one tenth part of them? Of a single one? Is it true, in the full extent, even of Philip the Second, of Louis the Fifteenth, or of the Emperor Paul? But it is scarcely necessary to quote history. No man of common sense, however ignorant he may be of books, can be imposed on by Mr Mill's argument; because no man of common sense can live among his fellow-creatures for a day without seeing innumerable facts which contradict it. It is our business, however, to point out its fallacy; and happily the fallacy is not very recondite.

We grant that rulers will take as much as they can of the objects of their desires; and that, when the agency of other men is necessary to that end, they will attempt by all means in their power to enforce the prompt obedience of such men. But what are the objects of human desire?

Physical pleasure, no doubt, in part. But the mere appet.i.tes which we have in common with the animals would be gratified almost as cheaply and easily as those of the animals are gratified, if nothing were given to taste, to ostentation, or to the affections. How small a portion of the income of a gentleman in easy circ.u.mstances is laid out merely in giving pleasurable sensations to the body of the possessor! The greater part even of what is spent on his kitchen and his cellar goes, not to t.i.tillate his palate, but to keep up his character for hospitality, to save him from the reproach of meanness in housekeeping, and to cement the ties of good neighbourhood. It is clear that a king or an aristocracy may be supplied to satiety with mere corporal pleasures, at an expense which the rudest and poorest community would scarcely feel.

Those tastes and propensities which belong to us as reasoning and imaginative beings are not indeed so easily gratified. There is, we admit, no point of saturation with objects of desire which come under this head. And therefore the argument of Mr Mill will be just, unless there be something in the nature of the objects of desire themselves which is inconsistent with it. Now, of these objects there is none which men in general seem to desire more than the good opinion of others. The hatred and contempt of the public are generally felt to be intolerable. It is probable that our regard for the sentiments of our fellow-creatures springs, by a.s.sociation, from a sense of their ability to hurt or to serve us. But, be this as it may, it is notorious that, when the habit of mind of which we speak has once been formed, men feel extremely solicitous about the opinions of those by whom it is most improbable, nay, absolutely impossible, that they should ever be in the slightest degree injured or benefited. The desire of posthumous fame and the dread of posthumous reproach and execration are feelings from the influence of which scarcely any man is perfectly free, and which in many men are powerful and constant motives of action. As we are afraid that, if we handle this part of the argument after our own manner, we shall incur the reproach of sentimentality, a word which, in the sacred language of the Benthamites, is synonymous with idiocy, we will quote what Mr Mill himself says on the subject, in his Treatise on Jurisprudence.

"Pains from the moral source are the pains derived from the unfavourable sentiments of mankind...These pains are capable of rising to a height with which hardly any other pains incident to our nature can be compared. There is a certain degree of unfavourableness in the sentiments of his fellow-creatures, under which hardly any man, not below the standard of humanity, can endure to live.

"The importance of this powerful agency, for the prevention of injurious acts, is too obvious to need to be ill.u.s.trated. If sufficiently at command, it would almost supersede the use of other means...

"To know how to direct the unfavourable sentiments of mankind, it is necessary to know in as complete, that is, in as comprehensive, a way as possible, what it is which gives them birth. Without entering into the metaphysics of the question, it is a sufficient practical answer, for the present purpose, to say that the unfavourable sentiments of man are excited by everything which hurts them."

It is strange that a writer who considers the pain derived from the unfavourable sentiments of others as so acute that, if sufficiently at command, it would supersede the use of the gallows and the tread-mill, should take no notice of this most important restraint when discussing the question of government. We will attempt to deduce a theory of politics in the mathematical form, in which Mr Mill delights, from the premises with which he has himself furnished us.

PROPOSITION I. THEOREM.

No rulers will do anything which may hurt the people.

This is the thesis to be maintained; and the following we humbly offer to Mr Mill, as its syllogistic demonstration.

No rulers will do that which produces pain to themselves.

But the unfavourable sentiments of the people will give pain to them.

Therefore no rulers will do anything which may excite the unfavourable sentiments of the people.

But the unfavourable sentiments of the people are excited by everything which hurts them.

Therefore no rulers will do anything which may hurt the people. Which was the thing to be proved.

Having thus, as we think, not unsuccessfully imitated Mr Mill's logic, we do not see why we should not imitate, what is at least equally perfect in its kind, its self-complacency, and proclaim our Eureka in his own words: "The chain of inference, in this case, is close and strong to a most unusual degree."

The fact is, that, when men, in treating of things which cannot be circ.u.mscribed by precise definitions, adopt this mode of reasoning, when once they begin to talk of power, happiness, misery, pain, pleasure, motives, objects of desire, as they talk of lines and numbers, there is no end to the contradictions and absurdities into which they fall. There is no proposition so monstrously untrue in morals or politics that we will not undertake to prove it, by something which shall sound like a logical demonstration from admitted principles.