Levin Michael. Mill on Civilization and Barbarianism. Lin Justin Yifu.
Losurdo Domenico. Liberalism: A Counter-History. London : Verso. Mabee Bryan. Marwah Inder S. McCarthy Thomas. Race Empire and the Idea of Human Development. Mehta Uday Singh. Chicago : University of Chicago Press. Mill John Stuart. Toronto : Toronto University Press. Moir Martin and Moir Zawahir 91 — Moir Martin and Moir Zawahir 75 — Moir Martin.
Moir Martin and Moir Zawahir vii — lii. Moore R. Muthu Sankar. Enlightenment against Empire. Nehru Jawaharlal. Niebuhr Reinhold. The Irony of American History. Parekh Bhikhu. London : Zed. Paris Roland. Phillips Melanie.
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Have an Access Token? Enter your access token to activate and access content online. Please login and go to your personal user account to enter your access token. Have Institutional Access? Forgot your password? Get Permissions. Export References. Ayoob Mohammed , and Zierler Matthew. Flikschuh Katrin , and Ypi Lea , eds. Go Julian , and Foster Anne L. Harman Sophie , and Williams David. Huggan Graham , ed. Each is carefully annotated to show alterations and variants. The literary essays which are included differ in quality: Mill himself had judiciously chosen to exclude a number of them from republication.
The scope and liveliness of each is nevertheless refreshing; and the wealth of ideas is as striking as the breadth of his reading. An excellent Introduction to the volume helps to interpret the circumstances of the different drafts and essays. This index is the more helpful since Mill, as the editors point out, resembles most 19th-century authors in being somewhat cavalier in his attitude to sources. Again and again he comments on matters of consistency, organisation and style. In a few articles he tries out the style of his then friend Carlyle, only to discard it in revising them, eliminating one by one the words he had come to think too shrill and removing the frequent use of italics he had once relished.
Throughout, Mill reflects on the question of what it takes to be a great writer. He distinguishes the prolific from the great, singling out Voltaire as the only writer he could think of who was both a great and a frequent writer. Mill succeeds memorably in conveying the unique advantages and perils in his education.
Nor have many taken seriously his assurance that any normal child given the same education could acquire comparable learning and brilliance.
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Still the question nags: what might one have been, or failed to become, if subjected to a similar regimen? At first he acquiesced in such a role, playing the part of the zealous young reformer always ready to spout slogans, finding his identity in the causes he served. He found he could not bring himself to care about any of the ideals inculcated by his father or indeed about anything at all. With his fragile sense of identity shattered, the question of whether his life had been programmed, indelibly stamped by his father, took on new urgency. Mill believed that character was formed by circumstances and knew the extraordinary extent to which his father had put his imprint on his childhood precisely in order to form his character.
There seemed at first as little reason for him to think that he could ever be more than a pawn, as for Augustine and all who believed that God had already determined their fate. In his actual as in his written life he aimed to defend creativity and liberty, and to demonstrate the possibility of self-transformation of the profoundest kind.
No human agent could mould his life with sufficient force and accuracy to deprive him of liberty and of divine powers to do so he saw, unlike Augustine, no evidence. Mill describes how he slowly overcame his despondency and how he began to compensate for the aridity of his early years. He learned to use analysis in order to break away from its grip. Realising how little room his education had left for feeling, and for surprise and creativity, he turned for help to poetry and art. His account of his struggle to cultivate his stunted capacity to feel is the most subtle and personal part of the book.
Yet Mill was no stranger to self-accusation; nor did he ignore religious feeling, however different his approach from that of Augustine or Tolstoy. It seems to have been mainly Harriet Taylor Mill who made her husband take out passages she deemed undignified or unnecessary. She objected to mentions of his defects — his exceptional clumsiness, his difficulties with pronunciation, his claims to be inobservant and weak-willed.
Rather than depicting inner struggles with sin and evil, Mill speaks of being wounded, stunted, rendered morally passive. I thus grew up in the absence of love and in the presence of fear; and many and indelible are the effects of this bringing-up in the stunting of my moral growth. They underscore her lack of education, understanding, warmth, even good sense. Like many a child of a powerful and scolding parent, Mill could least forgive the other one who stood by mutely, unable or unwilling to intercede.
By the time he wrote, his father had died and he had broken with his mother and siblings, alleging that they had slighted his wife. The silence in the published draft completes the rejection. This treatment has struck most critics as heartless and, coming from a lifelong supporter of the aspirations of women, decidedly odd. But perhaps his mother simply did not measure up to what Mill thought women should attempt to make of their lives.
And there is reason to believe that he was repelled by the sight of her numerous pregnancies and unrelieved household drudgery, quite apart from his feeling of betrayal whenever she failed to protect him from his father.