The Mill Connection
Measuring happiness
In Utilitarianism by John Stuart Mill he writes, “In all ages of speculation one of the strongest obstacles to the reception of the doctrine that utility or happiness is the criterion of right and wrong has been drawn from the idea of justice.” From Mill’s perspective, as opposed to the sometimes loosely uttered modern version of utilitarianism, his main idea centered around that which would produce the greatest amount of happiness. In modern society it is often argued that people who are unconscious of animal rights are often justified in their intent, “But, it may be argued, vague sympathy with the lower animals is one thing, and a definite recognition of their ‘rights’ is another; what reason is there to suppose that we shall advance from the former phase to the latter”1 To this sort remark one might reply, “look back, and you will find in their case precisely the same exclusion from the common pale of humanity; the same hypocritical fallacy, to justify that exclusion; and, as a consequence, the same deliberate stubborn denial of their social “rights”. 2 The Mill connection is easy to see because of his liberal stance in On Liberty. Taking it a step further, perhaps, then would make it reasonable to look at some of his rather obscure quotes in which he refers to animals. Mill writes, “To prevent the weaker members of the community from being preyed upon by innumerable vulture, it was needful that there should be an animal of prey stronger than the rest, commissioned to keep them down”.3 This is indicative of two things: Mill’s harm principle and the philosophy of Buddhism and its treatment of animals as equal beings who think, breath, breed and feel like we do and his metaphoric reference to animals, which we have culturally constructed as being inferior. Buddhism is not like the Judeo-Christian tradition, rather it asserts the unity, peace and harmony of all living things. Further, the Buddhist principle of reincarnation means that humans can be reborn as animals and animals can be reborn as humans. Buddhism’s rudimentary belief is acting so that your actions don’t have harm. This is where Mill intersects Buddhism. The absolute highest state of being that a person can be in is to act insofar as to end the suffering of all living beings, not only humans.4
John Mill meets Jainism
This connection to the Buddhist principle of not harming sentient beings relates directly to the happiness of animals and other beings that think, sense and feel. Further, it also connects with many other things such as John Stuart Mill’s On Liberty. But rather than diving into the obvious, perhaps a more interesting angle to look at is to explore the historical aspect of how John Stuart Mill’s thoughts, writings, philosophies, scientific observations as well as his takes on politics could have been influenced by India. Obviously, there is a connection. But how does it apply? And how does Utilitarianism fit in here? How about India? It’s obviously noted that John Stuart Mill wrote about utilitarianism. Though any reader worth their salt would find Mill wrote it with meaning that meant something entirely different than the popular modern usage of the word that you hear in places such as the media or bus stops. Often utilitarianism is the by product of a “mediot” spewing propaganda or a lame duck president who misinterprets the meaning of utilitarianism as John Stuart Mill plainly sought it to be interpreted. There are few writers with comparable conciseness in writing to John Stuart Mill and George W. Bush wouldn’t know a utilitarian if one ran up his nose. So we must conclude that this influence came from somewhere. Perhaps it is appropriate to rewind the clock, to take a look back in time, to reflect on the history of John Stuart Mill and the influence that India had on him, whether it be directly or in directly and what better place to do that than to look at his ties with India. After all, India is a beautiful place.
In his autobiography Mill writes, “I was born in London, on the 20th of May, 1806"5. He goes on, “and was the eldest son of James Mill, the author of the History British India.6 Finally, the most important thing to note is his connection with the East India Company. This is not only indicative of the dynamics of Mill, but it illuminates the cultural intersection of Mill’s thought process. It also intersects the East and West thought process, which eventually produce some of his more notable work. After his father’s political maneuver to garner his appointment it wasn’t an easy road for John Stuart Mill. The East India Company, and Mill’s accomplishments are somewhat overlooked by most historians due to the influence his father had as a historian as well as by his own contributions to other aspects of academia. But it is important to note that he took an interesting approach while manning this job. It might not be what one would first think as a typical role for such an eccentric person, but his efforts, though sparsely written about, should not go noticed. He spent over half of his life working for the East India Company.
In his autobiography Mill writes, “I was born in London, on the 20th of May, 1806"5. He goes on, “and was the eldest son of James Mill, the author of the History British India.6 Finally, the most important thing to note is his connection with the East India Company. This is not only indicative of the dynamics of Mill, but it illuminates the cultural intersection of Mill’s thought process. It also intersects the East and West thought process, which eventually produce some of his more notable work. After his father’s political maneuver to garner his appointment it wasn’t an easy road for John Stuart Mill. The East India Company, and Mill’s accomplishments are somewhat overlooked by most historians due to the influence his father had as a historian as well as by his own contributions to other aspects of academia. But it is important to note that he took an interesting approach while manning this job. It might not be what one would first think as a typical role for such an eccentric person, but his efforts, though sparsely written about, should not go noticed. He spent over half of his life working for the East India Company.
Mill and the East India Company
Mill's work at the East India Company is overshadowed in the Western world by his writings in philosophy, science, economics, humanities , politics and philosophy.
The duties that Mill did perform were considered to be of high importance. Mill entered the chief examiners office at the age of seventeen. By thirty he became the third highest rank of the senior members. His career at the East India Company did lead him down some rather interesting paths that represent not only his interests, but also how he came to formulate those thoughts. In 1857-1858 a bill was presented to Parliament, which sought the dissolution of the East India Company and shifting the responsibility for India to the Crown. At this point, Mill was asked to defend the interests of the company. After this, the only employment he had was in the House of Commons.7
The duties that Mill did perform were considered to be of high importance. Mill entered the chief examiners office at the age of seventeen. By thirty he became the third highest rank of the senior members. His career at the East India Company did lead him down some rather interesting paths that represent not only his interests, but also how he came to formulate those thoughts. In 1857-1858 a bill was presented to Parliament, which sought the dissolution of the East India Company and shifting the responsibility for India to the Crown. At this point, Mill was asked to defend the interests of the company. After this, the only employment he had was in the House of Commons.7
JSTOR: Philosophy East and West: Vol. 37, No. 3 (Jul., 1987), pp. 260-285
West meets Eastern philosophy
West meets Eastern philosophy
Now connecting the dots to Buddhism becomes easier. Where was Buddhism founded? If you answered India then you are right. So now where do the schematics of Mill and India belong? If you answered Buddhism then you are correct. One might ask the meaning of this.
If one believes, and most people do, that the environment in which they live has an impact on their thought process then this could be a rather obvious, yet interesting, angle to take in examining how it pertains to animal liberties. I argue that animals do deserve liberties due to the nature of livelihood of most sentient beings scientifically constructed make up. It is not hard to see that an animal can feel pain in the same manner as humans and we should take note from Anna Sewell in black beauty. She writes, “There was no oppressed or ill-used creature that had not a friend in them, and their servants took the same tone.”8 This concept of equal treatment provides a rationale behind our actions that should be considered so that animals and all other living creatures suffer less. In Salt’s Animal Rights he explores the slaughtering of animals for food, “some excuse seems necessary for the pain and loss which we occasion to animals by restraining them of their liberty, mutilating their bodies, and at last putting an end to there lives for our pleasure or convenience”. 9 It’s seemingly more rational and compassionate to consider the fact that animals do sacrifice their lives in order for us to eat. And Western culture, that of the United States, consumes entirely too much meat. These causes of death to our fellow creature, not only go against the principles of Buddhism, but they go against the laws of common sense and compassion as well as animal liberties. Animals have deep feelings, too.
The Victorian response to cruelty
In Black Beauty Ginger says, “When I return from work, my neck and chest were strained and painful, my mouth and tongue tender, and I felt worn and depressed”. It doesn’t take the imagination of a Victorian novelist in order to consider the reality that animals to have feelings. One can conclude this much by observing. The interesting aspects here are that John Stuart Mill was so much more than a novelist. No knock on Sewell, she was great in her own right, but Mill was and still is head and tails above most historical figures in regards to notoriety. He used a great deal of animal metaphors, if you will, to articulate his thoughts. More important than this however is how he defines his understanding of utilitarianism, “Those who know anything about the matter are aware that every writer, from Epicurus to Bentham, who maintained the theory of utility meant by it, not something to be contradistinguished from pleasure, but pleasure itself”.10 His reference to authors notorious for animal rights is somewhat telling of his Buddhist connection and it also serves purpose by reminding us that we are not the only creatures that think, eat, sleep, drink breath, blink and feel.
We are in the minority of creatures living this planet, yet we act like the all-deserving beings that deserve compassion without giving it. Not only do we eat entirely too much flesh (this is not kind), but we scientifically test animals. We cage them, torture them and test them with chemicals, “cures” and cleaners. How would we feel if trapped inside of a metal cage and treated in the same way? How would we feel if detergent, hairspray or make up was sprayed in our eyes? Would that suit our tastes? I think Mill puts it best, “The creed which accepts as the foundation of morals “utility” or the “greatest happiness principle” holds that actions are right in proportion as they tend to promote happiness; wrong as they tend to produce the reverse of happiness”. It’s interesting how taking a brief look in history can provide us with links that we never considered, such as Mill’s tie to India, Buddhism and how we should be kind to animals so they’ll be kind to us.John Stuart Mill's strange connection with India opens many avenues of explorations where many conclusions can be drawn in relation to karma and our treatment of animals in accordance to Buddhist principles.
1 Salt Henry, Animals’ Rights (SOCIETY FOR ANIMAL RIGHTS, INC. (Clarks Summit, Pennsylvania), 21
2 Salt Henry, Animals’ Rights (SOCIETY FOR ANIMAL RIGHTS, INC. (Clarks Summit, Pennsylvania), 21
3 Mill John Stuart, Classics of Western Philosophy Vol. 6 (Hacket Publishing Company Inc.), On Liberty (Indianapolis/Cambridge:2002), 1051
4http://online.sfsu.edu/~rone/Buddhism/BuddhismAnimalsVegetarian/Buddhism%20and%20Animal%20Rights.htm
5 http://www.sscnet.ucla.edu/southasia/History/British/jsmill.html
6 http://www.sscnet.ucla.edu/southasia/History/British/jsmill.html
7 http://www.sscnet.ucla.edu/southasia/History/British/jsmill.html
8 Sewell Anna, Black Beauty; PAVILLION BOOKS LIMITED (London), 48
9 Salt Henry, Animals’ Rights (SOCIETY FOR ANIMAL RIGHTS, INC. (Clarks Summit, Pennsylvania), 57
10Mill John Stuart, Classics of Western Philosophy Vol. 6 (Hacket Publishing Company Inc.), Utilitarianism
(Indianapolis/Cambridge:2002), 1019
In Black Beauty Ginger says, “When I return from work, my neck and chest were strained and painful, my mouth and tongue tender, and I felt worn and depressed”. It doesn’t take the imagination of a Victorian novelist in order to consider the reality that animals to have feelings. One can conclude this much by observing. The interesting aspects here are that John Stuart Mill was so much more than a novelist. No knock on Sewell, she was great in her own right, but Mill was and still is head and tails above most historical figures in regards to notoriety. He used a great deal of animal metaphors, if you will, to articulate his thoughts. More important than this however is how he defines his understanding of utilitarianism, “Those who know anything about the matter are aware that every writer, from Epicurus to Bentham, who maintained the theory of utility meant by it, not something to be contradistinguished from pleasure, but pleasure itself”.10 His reference to authors notorious for animal rights is somewhat telling of his Buddhist connection and it also serves purpose by reminding us that we are not the only creatures that think, eat, sleep, drink breath, blink and feel.
We are in the minority of creatures living this planet, yet we act like the all-deserving beings that deserve compassion without giving it. Not only do we eat entirely too much flesh (this is not kind), but we scientifically test animals. We cage them, torture them and test them with chemicals, “cures” and cleaners. How would we feel if trapped inside of a metal cage and treated in the same way? How would we feel if detergent, hairspray or make up was sprayed in our eyes? Would that suit our tastes? I think Mill puts it best, “The creed which accepts as the foundation of morals “utility” or the “greatest happiness principle” holds that actions are right in proportion as they tend to promote happiness; wrong as they tend to produce the reverse of happiness”. It’s interesting how taking a brief look in history can provide us with links that we never considered, such as Mill’s tie to India, Buddhism and how we should be kind to animals so they’ll be kind to us.John Stuart Mill's strange connection with India opens many avenues of explorations where many conclusions can be drawn in relation to karma and our treatment of animals in accordance to Buddhist principles.
1 Salt Henry, Animals’ Rights (SOCIETY FOR ANIMAL RIGHTS, INC. (Clarks Summit, Pennsylvania), 21
2 Salt Henry, Animals’ Rights (SOCIETY FOR ANIMAL RIGHTS, INC. (Clarks Summit, Pennsylvania), 21
3 Mill John Stuart, Classics of Western Philosophy Vol. 6 (Hacket Publishing Company Inc.), On Liberty (Indianapolis/Cambridge:2002), 1051
4http://online.sfsu.edu/~rone/Buddhism/BuddhismAnimalsVegetarian/Buddhism%20and%20Animal%20Rights.htm
5 http://www.sscnet.ucla.edu/southasia/History/British/jsmill.html
6 http://www.sscnet.ucla.edu/southasia/History/British/jsmill.html
7 http://www.sscnet.ucla.edu/southasia/History/British/jsmill.html
8 Sewell Anna, Black Beauty; PAVILLION BOOKS LIMITED (London), 48
9 Salt Henry, Animals’ Rights (SOCIETY FOR ANIMAL RIGHTS, INC. (Clarks Summit, Pennsylvania), 57
10Mill John Stuart, Classics of Western Philosophy Vol. 6 (Hacket Publishing Company Inc.), Utilitarianism
(Indianapolis/Cambridge:2002), 1019
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