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John Stuart Mill

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Capacity for [higher] nobler feelings is in most natures a very tender plant, easily killed, not only by hostile influences, but my mere want of sustenance; and in the majority of young persons it speedily dies away if the occupations to which their position in life has devoted them, and the society into which it has thrown them, are not favorable to keeping that higher capacity in exercise. Men lose their high aspirations as they lose their intellectual tastes, because they have not time or opportunity for indulging them; and they addict themselves to inferior pleasures, not because they deliberately prefer them, but because they are either the only ones to which they have access or the only ones which they are any longer capable of enjoying.
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Ch. 2

 
John Stuart Mill

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True intellectual culture and the demand for higher interests in life does not become possible until man has achieved a certain material standard of living, which makes him capable of these. Without this preliminary any higher intellectual aspirations are quite out of the question. Men who are constantly threatened by direst misery can hardly have much understanding of the higher cultural values. Only after the workers, by decades of struggle, had conquered for themselves a better standard of living could there be any talk of intellectual and cultural development among them. But it is just these aspirations of the workers which the employers view with deepest distrust. For capitalists as a class, the well-known saying of the Spanish minister, Juan Bravo Murillo, still holds good today:"We need no men who can think among the workers; what we need is beasts of toil."

 
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Human beings have faculties more elevated than the animal appetites, and when once made conscious of them, do not regard anything as happiness which does not include their gratification. I do not, indeed, consider the Epicureans to have been by any means faultless in drawing out their scheme of consequences from the utilitarian principle. To do this in any sufficient manner, many Stoic, as well as Christian elements require to be included. But there is no known Epicurean theory of life which does not assign to the pleasures of the intellect, of the feelings and imagination, and of the moral sentiments, a much higher value as pleasures than to those of mere sensation.

 
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An aristocratic society may hold that a soldier or a man of learning is superior to a rich manufacturer or banker, but in a democratic society the latter are inevitably put higher, if only because their achievement is more readily comprehended by the inferior man, and he can more easily imagine himself, by some favour of God, duplicating it.

 
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When a person hasn’t in him that which is higher and stronger than all external influences, it is enough for him to catch a good cold in order to lose his equilibrium and begin to see an owl in every bird, to hear a dog’s bark in every sound.

 
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We need to develop within our children and young people the capacity to respect the cultures and beliefs of the different groups that make up our society; and we need to develop the resolve to treat each other justly. Secondly, we must eliminate, so far as any society can, the under-achievement of many of our children and young people from all sections of the community. We need to raise the performance of all pupils and to tackle the obstacles to higher achievement which are common to all. But we also need to tackle those special factors which additionally may contribute to the under-achievement of many members of our ethnic minorities.

 
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