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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 titillate 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 association, 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.

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"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 illustrated. If sufficiently at command, it would almost supersede the use of other

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"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 every thing 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.


No rulers will do any thing which may hurt the peʊple.

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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 any thing which may excite the unfavourable sentiments of the people.

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

Therefore no rulers will do any thing 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, his self-complacency, and proclaim our Ерŋkа 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 circumscribed 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.

Mr. Mill argues that, if men are not inclined to plunder each other, government is unnecessary; and that, if they are so inclined, the powers of government, when entrusted to a small number of them, will necessarily

be abused. Surely it is not by propounding dilemmas
of this sort that we are likely to arrive at sound con-
clusions in any moral science. The whole question is
a question of degree. If all men preferred the mod-
erate approbation of their neighbours to any degree of
wealth or grandeur, or sensual pleasure, government
would be unnecessary.
If all men desired wealth so
intensely as to be willing to brave the hatred of their
fellow-creatures for sixpence, Mr. Mill's argument
against monarchies and aristocracies would be true to
the full extent. But the fact is, that all men have
some desires which impel them to injure their neigh-
bours, and some desires which impel them to benefit
their neighbours. Now, if there were a community
consisting of two classes of men, one of which should
be principally influenced by the one set of motives
and the other by the other, government would clearly
be necessary to restrain the class which was eager for
plunder and careless of reputation: and yet the powers
of government might be safely intrusted to the class
which was chiefly actuated by the love of approbation.
Now, it might with no small plausibility be maintained
that, in many countries, there are two classes which, in
some degree, answer to this description; that the poor
compose the class which government is established to
restrain, and the people of some property the class to
which the powers of government may without danger
be confided. It might be said that a man who can
barely earn a livelihood by severe labour is under
stronger temptations to pillage others than a man who
enjoys many luxuries. It might be said that a man
who is lost in the crowd is less likely to have the fear of
public opinion before his eyes than a man whose station
and mode of living render him conspicuous. We do

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not assert all this. We only say that it was Mr. Mill's business to prove the contrary; and that, not having proved the contrary, he is not entitled to say, "that those principles which imply that government is at all necessary, imply that an aristocracy will make use of its power to defeat the end for which governments exist." This is not true, unless it be true that a rich man is as likely to covet the goods of his neighbours as a poor man, and that a poor man is as likely to be solicitous about the opinions of his neighbours as a rich man.

But we do not see that, by reasoning a priori on such subjects as these, it is possible to advance one single step. We know that every man has some desires which he can gratify only by hurting his neighbours, and some which he can gratify only by pleasing them. Mr. Mill has chosen to look only at one-half of human nature, and to reason on the motives which impel men to oppress and despoil others, as if they were the only motives by which men could possibly be influenced. We have already shown that, by taking the other half of the human character, and reasoning on it as if it were the whole, we can bring out a result diametrically opposite to that at which Mr. Mill has arrived. We can, by such a process, easily prove that any form of government is good, or that all government is superflu


We must now accompany Mr. Mill on the next stage of his argument. Does any combination of the three simple forms of government afford the requisite securities against the abuse of power? Mr. Mill complains that those who maintain the affirmative generally beg the question; and proceeds to settle the point by proving, after his fashion, that no combination of the three simple forms, or of any two of them, can possibly exist.

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