Mill's reasons for taking this view stimulate with the fact that there is a tacit agreement in the midst of monastic order and the individual that because the individual receives the protection of ship's company, he or she owes a return for this benefit. The mere fact that one lives in society means that one is bound to observe certain act up toward the others in society. The first element of such conduct is not to injure the interests of one another, and such interests should be considered right-hand(a)s; the endorse is that each person should bear his share of the labors and sacrifices incurred for defending society or its fellow members.
The individual whose conduct becomes such as to impress damagingly the interests of others may be punished because at that point society has jurisdiction over such conduct. The fact that the individual has reign over his own actions until those actions become prejudicial to the interests of another, however, means that society has no right to interfere in those actions until they become prejudicial to the interests of another. This assumes that all the people involved are adults and have the familiar amount of understanding.
Mill, John Stuart. On Liberty and Other Writings. Cambridge: Cambridge University Press, 1989.
A powerful state was required to accomplish this. Burke saw the revolution in France as a challenge to this assumption, as a case where the people's passions bubbled over and destroyed the power that was supposed(a) to keep them in check. He says that because of the revolution, the normal concepts of truth and right have been changed:
The individual is, after all, the person most elicit in his own welfare. Mill admits that many people defy to recognize the distinction between that part of a person's life that concerns only himself and that part which concerns society. They state that the conduct of one member of society clearly affects the conduct of others and that no one is whole isolated. Even if he does not injure oth
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