franchise in order to guarantee the rights of the minority. Mill's future ideal however went beyond a political democracy. He is convinced that personal and political liberty cannot be secured without great social and economic changes Principles of Political Economy, 1849). Here he is confronted by the profound, according to him, diametrical antithesis of individualism and socialism, and he frankly acknowledges that he is at a loss to know how to reconcile them. He holds however that neither the individualistic nor the socialistic fundamental principle has been theoretically and practically developed in its best possible form. Hence, e. g. the right of private property might readily be maintained, if the laws would take even as much pains to reduce its difficulties as they now take in order to increase them. Socialists are wrong when they make competition the ground of social evil. The cause lies in the fact that labor is subject to capital, and Mill expects great things from the trades unions and producers unions, especially because they encourage the virtues of independence—namely, justice and self-control.
e. Mill's religious views appear only by way of suggestion in the works published by himself. He holds, in opposition to Comte (in his book on Comte, 1865), that theological and metaphysical theories are not necessarily destroyed by the attainment to the positive stage of science, but they must not contradict the results of scientific investigation. There are some open questions! But he protested vigorously against the teaching of Hamilton and Mansel (especially the latter), that the concepts (particularly ethical concepts) must be treated as having an entirely different content when applied to deity than when applied to man. He would refuse to call any being good—even if that being were able to
