the magistrate. He goes much
further than this. Self-regarding acts should not be interfered with by
the magistrate. Not only self-regarding acts, but all opinions
whatever, should, moreover, be as little interfered with as possible by
public opinion, except in the way of vigorous argumentation and earnest
persuasion in a contrary direction; the silent but most impressive
solicitation of virtuous example; the wise and careful upbringing of the
young, so that when they enter life they may be most nobly fitted to
choose the right opinions and obey the right motives.

The consideration by which he supports this rigorous confinement of
external interference on the part of government, or the unorganised
members of the community whose opinion is called public opinion, to
cases of self-protection, are these, some of which have been already
stated:--

1. By interfering to suppress opinions or experiments in living, you may
resist truths and improvements in a greater or less degree.

2. Constant discussion is the only certain means of preserving the
freshness of truth in men's minds, and the vitality of its influence
upon their conduct and motives.

3. Individuality is one of the most valuable elements of wellbeing, and
you can only be sure of making the most of individuality, if you have an
atmosphere of freedom, encouraging free development and expansion.

4. Habitual resort to repressive means of influencing conduct tends more
than anything else to discredit and frustrate the better means, such as
education, good example, and the like. (_Liberty_, 148.)

The principle which he deduces from these considerations is--'that the
sole end for which mankind are warranted, individually or collectively,
in interfering with the liberty of action of any of their number is
self-protection; the only purpose for which power can be rightfully
exercised over any member of a civilised community, is to prevent harm
to others. His own good, either physical or moral, is not a sufficient
warrant. He cannot be rightfully compelled to do or forbear because it
will make him happier, because in the opinion of others to do so would
be wise or even right. These are good reasons for remonstrating with
him, or reasoning with him, or persuading him, or entreating him, but
not for compelling him, or visiting him with any evil in case he do
otherwise. To justify that, the conduct from which it is desired to
deter him must be calculated to produce evi