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explain your understanding of the "harm principle" in relationship to mill's ideas about individual liberty.
john stuart mill's harm principle definition & examples
explain your understanding of the "harm principle" in relationship to mill's ideas about individual liberty.
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In a democratic society, it is generally considered the Government's role to promote morality and justice within its citizens and seek to restrict supposedly immoral and unjust acts. Thus if an act is to be considered immoral, it seems obvious to suggest that the government is justified in restricting it regardless of whether it is harmful to others. However, since everybody has a different understanding of morality and freedom, no Government could legitimately restrict an act on the basis of it being 'immoral'. Thus it seems more plausible to suggest that the Government should only restrict actions which everybody can agree should be restricted. However it's not clear where the line should be drawn or how a consensus on the issue could be reached. John Stuart Mill put forth an idea, commonly known as the 'harm principle', in which he argued that the government may only legitimately interfere in our actions to prevent harm, or the threat of harm, to others. For Mill it wasn't enough to simply do something that people didn't like rather, one has to actually cause another harm. Mill's argument seems designed to protect our individual freedoms against government paternalism, through which our ability to express ourselves may be restricted under the pretence that we are being protected from ourselves. For Mill the only time we must justify our actions to society, or the government, are when they concern others and most importantly, bring them harm. Mill makes it clear that harm is much more than mere offence, he also gives some examples including physical harm and harm to our financial interests such as taking away property or money without our consent. Mill also accepts harm in certain instances such as judicial punishment, so ... ... middle of paper ... ...onally accept harm as legitimate reason for the government to restrict individual freedoms, everyone's understanding of what constitutes 'harm' is different. Utilitarian's may propose that harm is anything that is detrimental to an individual's happiness. If freedom is as important as Mill suggests then we can consider any restriction on freedom harmful, in which case the Government must constantly consider the degree of harm necessary to justify and outweigh the harm they will undoubtedly be causing by imposing restrictions on individual freedom. On this account of harm, we can conclude both that not only should the government only restrict an individual’s freedom in order to prevent harm to others, but also that the level of harm must be enough to outweigh the harm caused by a restriction of individual freedoms. For Mill, this would have been a very high threshold.
Mill begins “On Liberty” by asserting the principle that we should never regulate the actions of others, except if those actions harm others. He goes on to suggest that we should not restrict speech, even when we find it false. What seems odd about this is that Mill is a utilitarian, which means that the rightness or wrongness of a policy or action depends on its consequences. Clearly, some speech does an awful lot of harm and not much good, so how can Mill hold the view that we should never censor? (Your answer should include Mill’s discussion of why censorship “robs the human race” and you should cover both cases in which the minority view is false and when it’s
On the one hand, it was investigated how this principal of liberty and autonomy challenges the need for state control, embedded in paternalism. Mill shows that individuality ensures freedom and a regulatory system for a functional society that would be compromised by paternalism or outside coercive forces. Self-development and social progress are the core principles of Millian Utilitarianism, which restricts state control to a single problem of harm to others, leaving a very limited space for regulation of individuals. However, at the same time limits and boundaries of his 'harm principle' are rather unclear, and there is a strong evidence to suggest that all acts are social acts that involve affect others. Hence, Mill's solutions within the harm principle can be interpreted in a similar way to soft paternalism
For Mill, the freedom that enables each individual to explore his or her own particular way of life is essential for a generous and diverse development of humanity. The only source of potential within society to further continue human development is the spontaneity or creativity that lies within each individual. Mill has a utilitarian view on freedom. He was especially keen on individual liberty because it allowed the greatest measure of happiness. His concern is not to declare liberty as a natural right but to rather set out the appropriate constraints within ‘Civil or Social liberty’. Civil liberty is defined as the limit society can exert its legitimate power over each individual and social liberty has much to do with a political principle
To understand Mill’s argument for toleration and why it entails no objective assessment, it is very important to distinguish between the applications of one’s personal beliefs. For instance, Mill argues that there should be no objection to a person’s individual belief and opinion (freedom of conscience), yet he believes there are certain limits to how a person can act on those beliefs. These limits are established by the Harm Principle. Mill professes his belief in autonomy except when a person proves to be placing others in danger with their actions; he asserts that "no one pretends that actions should be as free as opinions." Mill does not believe it is possible to make objective assessments of people’s beliefs and ways of life because beliefs do not have the potential to cause harm as actions do; every human being is the only one to feel his own body and know his own mind intimately and directly. Also, everyone ...
Mill was a philosopher, and was a member of the philosophical radicals, which was a group of utilitarian philosophers. His father and Bentham taught him to be the perfect utilitarian such as developing his opinions also ideas. He felt that his "habit of analysis" had destroyed his capacity for emotion. When he was going through a rough time he would get very paranoid. Once that time was over Mill entered a new era, and started to create his book On Liberty.
Meaning that a state or an individual can limit another person’s liberty in an effort to protect the person from self-harm, since it justifies the restricting of liberty to engage in actions that threaten imminent harm to others. As utilitarianism, Mill tries to find the best possible outcome for the greatest number of
In three writing pieces in particular, they show three very different points of view on this very contradicting topic. In Three cheers for the Nanny state, the author talks about how in 1859 John Stuart Mill wrote, “The only justifiable reason to interfere in someone's freedom of action was to prevent harm to others.” But that is not true. Our minds have their own way
The goal of life is the development of your abilities in accordance to your personality, which require freedom. The four benefits of freedom of speech include, the majority opinion may be incorrect and without freedom of speech there may never be a reform, we may learn new truths by arguing false views, uncontested beliefs do not equal knowledge, and uncontested beliefs lose all meaning and positive effects on your behavior. Mill’s argument defending why it is important for people to have freedom states that every person is different from one another, and people need to be able to find out what makes them happy through experimental action and not by being coerced by society or the government. What works best for some people, may not be the best option for
The harm principle was published in Mill’s work Of Liberty in 1859. He states, “That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant (978).” This means that government is not able to control peoples’ actions unless they are causing harm to other individuals. He also states that if you are causing harm to yourself the government shall not involve themselves. Different forms of harm are applicable, such as physical harm, property damage and emotional harm. Mill also explains that harm, in whatever form to others, can be the result of an action or the result of inaction. Both of these are a violation to the harm principle and the government has the right to step in; it does not matter whether harm was caused by the result of your action or inaction to the situation. The harm principle’s purpose is to be able to only let government interfere with human society when one is causi...
Should the government have the right to interfere in our private lives? Democracy guarantees freedom. One might then argue that a government should allow people to act according to their own free will. But there are two sides to every coin. Absolute independence might not lead to anything productive in an interdependent society as ours. There needs to be a basic framework of rules and guidelines to which all participants in that society agree to.
...Mill does not implicitly trust or distrust man and therefore does not explicitly limit freedom, in fact he does define freedom in very liberal terms, however he does leave the potential for unlimited intervention into the personal freedoms of the individual by the state. This nullifies any freedoms or rights individuals are said to have because they subject to the whims and fancy of the state. All three beliefs regarding the nature of man and the purpose of the state are bound to their respective views regarding freedom, because one position perpetuates and demands a conclusion regarding another.
English philosopher, John Stuart Mill’s work, On Liberty, is one of the most classical text that influenced modern Liberalism of the nineteenth century. The question he was struggling with is, when the government can legitimately restrict your freedom by imposing and enforcing laws. Always, never, only sometime? The legitimate way of proposing this question might be: what is the proper scope of criminal law in a just society? Mill offer a well-known and quit simple answer, if your action harm someone else, then the government can legitimately step in and stop you from doing so or punishing you if you do but only if that said action harm someone else or about to harm someone. If the action by a single person only harm that single person, then
• Harcourt, Edward, “Mill’s ‘Sanctions’, Internalization and the Self” European Journal of Philosophy; Oct98, Vol. 6 Issue 3, p318, 17p
...g as we do not attempt to deprive others of theirs, or impede their efforts to obtain it”(19). Kant’s requirement that the law of behavior you set for yourself be universal implies that you act toward others in the way that you would want them to act toward you. The same idea is plain in Mill’s definition, every person is free when it comes to their own actions and so must abstain from impeding another persons with your behaviors. Both Kant and Mill seem to mandate that in your actions as a free individual we do not harm others. This ethical thread that runs through both these theories bears hints of the golden rule that one should treat others, as he himself would want to be treated. One is left with the idea that no matter what the reason for valuing freedom and autonomy, that there is freedom in living in a way that respects and enhances the freedom of others.
...nturies. Mill presents a clear and insightful argument, claiming that the government should not be concerned with the free will of the people unless explicit harm has been done to an individual. However, such ideals do not build a strong and lasting community. It is the role of the government to act in the best interests at all times through the prevention of harm and the encouragement of free thought.