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These two essays by John Stuart Mill, England's greatest nineteenth-century philosopher, are the fruit of six hundred years of progressive thought about individual rights and the responsibilities of society. Together they provide the moral and theoretical justification for liberal democracy as we know it, and their incalculable influence on modern history testifies not only to the force of their arguments, but also to the power ideas can have over human affairs.

内容简介

Together these two essays mark the philosophic cornerstone of democratic morality and represent a thought-provoking search for the true balance between the rights of the individual and the power of the state. Thoroughly schooled in the principles of the utilitarian movement founded by Jeremy Bentham, John Stuart Mill nevertheless brings his own unique intellectual energy to issues such as individual freedom, equality, authority, happiness, justice, and virtue.

On Liberty is Mill's famous examination of the nature of individuality and its crucial role in any social system that expects to remain creative and vital. Utilitarianism brilliantly expounds a pragmatic ethic based on one controversial proposition: actions are right only if they promote the common good and wrong if they do not. While much of Mill's thinking was eventually adopted by socialists, it is in today's democratic societies—with their troubling issues of crime, freedom of speech, and the boundaries of personal liberty—that his work resounds most powerfully.

作者简介

John Stuart Mill was a child of radicalism, born in 1806 into a rarefied realm of philosophic discourse. His father, who with Jeremy Bentham was a founding member of the utilitarian movement, was responsible for his son's education and saw to it that he was trained in the classics at an extraordinarily early age. In 1823 Mill gave up a career in law to become a clerk at the East India Company, where his father worked. Like his father, he rose to the position of chief examiner, which he held until he retired from the company in 1858.

While still in his teens, Mill began publishing articles and essays in various publications and became an editor of the London and Westminster Review, in 1835. In 1843 he published System of Logic, followed by Principles of Political Economy in 1848. Other important works include On Liberty (1859), Utilitarianism (1863), The Subjection of Women (written 1861, published 1869), and Autobiography (published posthumously in 1873).

Mill married Harriet Hardy Taylor in 1851, and her influence on his thinking and writing has been widely cited. The couple worked together on On Liberty, and the essay is dedicated to her memory–she died in 1858. After serving as a member of Parliament from 1865, to 1868, Mill retired to France and died at Avignon in 1873.

It took scholars several decades before they fully examined John Stuart Mill's unique and systematic contributions to ethical and logical traditions. For today's students of economics, philosophy, and politics he remains a vibrant and preeminent figure.

精彩书评

"A wonderful edition... "
-- Irving Louis Horowitz, Rutgers University

"Alexander should be commended for making this invaluable material accessible to scholars and students... "
-- Maria H. Moralies, Florida State University

"An impressively compact and engaging introduction and a well-chosen selection of ancillary materials..."
-- Eileen Gillooly, Columbia University

"The introduction offers fresh insights... "
--Thomas Christiano, University of Arizona

精彩书摘

Chapter One

Introduction

THE SUBJECT of this Essay is not the so-called Liberty of the Will, so unfortunately opposed to the misnamed doctrine of Philosophical Necessity; but Civil, or Social Liberty: the nature and limits of the power which can be legitimately exercised by society over the individual. A question seldom stated, and hardly ever discussed, in general terms, but which profoundly influences the practical controversies of the age by its latent presence, and is likely soon to make itself recognized as the vital question of the future. It is so far from being new, that, in a certain sense, it has divided mankind, almost from the remotest ages; but in the stage of progress into which the more civilized portions of the species have now entered, it presents itself under new conditions, and requires a different and more fundamental treatment.

The struggle between Liberty and Authority is the most conspicuous feature in the portions of history with which we are earliest familiar, particularly in that of Greece, Rome, and England. But in old times this contest was between subjects, or some classes of subjects, and the Government. By liberty, was meant protection against the tyranny of the political rulers. The rulers were conceived (except in some of the popular governments of Greece) as in a necessarily antagonistic position to the people whom they ruled. They consisted of a governing One, or a governing tribe or caste, who derived their authority from inheritance or conquest, who, at all events, did not hold it at the pleasure of the governed, and whose supremacy men did not venture, perhaps did not desire, to contest, whatever precautions might be taken against its oppressive exercise. Their power was regarded as necessary, but also as highly dangerous; as a weapon which they would attempt to use against their subjects, no less than against external enemies. To prevent the weaker members of the community from being preyed upon by innumerable vultures, it was needful that there should be an animal of prey stronger than the rest, commissioned to keep them down. But as the king of the vultures would be no less bent upon preying on the flock than any of the minor harpies, it was indispensable to be in a perpetual attitude of defence against his beak and claws. The aim, therefore, of patriots was to set limits to the power which the ruler should be suffered to exercise over the community; and this limitation was what they meant by liberty. It was attempted in two ways. First, by obtaining a recognition of certain immunities, called political liberties or rights, which it was to be regarded as a breach of duty in the ruler to infringe, and which, if he did infringe, specific resistance, or general rebellion, was held to be justifiable. A second, and generally a later expedient, was the establishment of constitutional checks, by which the consent of the community, or of a body of some sort, supposed to represent its interests, was made a necessary condition to some of the more important acts of the governing power. To the first of these modes of limitation, the ruling power, in most European countries, was compelled, more or less, to submit. It was not so with the second; and, to attain this, or when already in some degree possessed, to attain it more completely, became everywhere the principal object of the lovers of liberty. And so long as mankind were content to combat one enemy by another, and to be ruled by a master, on condition of being guaranteed more or less efficaciously against his tyranny, they did not carry their aspirations beyond this point.

A time, however, came, in the progress of human affairs, when men ceased to think it a necessity of nature that their governors should be an independent power, opposed in interest to themselves. It appeared to them much better that the various magistrates of the State should be their tenants or delegates, revocable at their pleasure. In that way alone, it seemed, could they have complete security that the powers of government would never be abused to their disadvantage. By degrees this new demand for elective and temporary rulers became the prominent object of the exertions of the popular party, wherever any such party existed; and superseded, to a considerable extent, the previous efforts to limit the power of rulers. As the struggle proceeded for making the ruling power emanate from the periodical choice of the ruled, some persons began to think that too much importance had been attached to the limitation of the power itself. That (it might seem) was a resource against rulers whose interests were habitually opposed to those of the people. What was now wanted was, that the rulers should be identified with the people; that their interest and will should be the interest and will of the nation. The nation did not need to be protected against its own will. There was no fear of its tyrannizing over itself. Let the rulers be effectually responsible to it, promptly removable by it, and it could afford to trust them with power of which it could itself dictate the use to be made. Their power was but the nation's own power, concentrated, and in a form convenient for exercise. This mode of On Liberty and Utilitarianism 论自由与功利主义 [平装] 电子书 下载 mobi epub pdf txt

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我为什么喜欢在京东买东西，因为今天买明天就可以送到。我为什么每个商品的评价都一样，因为在京东买的东西太多太多了，导致积累了很多未评价的订单，所以我统一用这段话作为评价内容。京东购物这么久，有买到很好的产品，也有买到比较坑的产品，如果我用这段话来评价，说明这款产品没问题，至少85分以上，而比较垃圾的产品，我绝对不会偷懒到复制粘贴评价，我绝对会用心的差评，这样其他消费者在购买的时候会作为参考，会影响该商品销量，而商家也会因此改进商品质量。

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密尔写《论自由》的目的是要在充斥着宗教不容忍与如影随形的伪善的维多利亚社会里，为个人抵御这些压迫势力提供一些保护。如果书中有哪一句话最能揭示《论自由》全书的宗旨，那这句话就是：“如果整个人类，除一人之外，意见都一致，而只有那一个人持相反意见，人类也没有理由不让那个人说话。正如那个人一旦大权在握，也没有理由不让人类说话一样。” 说了这么多，还是要拿到书后认真看看才可能有收获，好好读书吧。

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纸张很差，印刷也不太清晰

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定不到货，这样做会流失很多京东客户！！！

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十分的好，中英对照的学习很有效果

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顺便说这个版本的导读是Alan Dershowitz写的，这位号称哈佛法学院有史以来最年轻的教授，导读里面有不少作者自己的观点和法律实践中的例证，对理解全书也很有帮助。

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当年学校图书馆借阅，汉译学术名著系列。

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非常好的书，正品，快递很快。

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