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exercised by society over the individual. One argument that Mill formed was the harm principle, that is, people should be free to engage in whatever behaviour they wish as long as it does not harm others.

John Stuart Mill only spoke of negative freedom in On Liberty, a concept formed and named by Isaiah Berlin. Isaiah Berlin suggested that negative freedom was the absence or lack of impediments, obstacles or coercion. This was in contrast with his other idea of positive freedom, a capacity for behaviour, and the presence of conditions for freedom. Thus Mill argued that it is Government's role only to remove the barriers, such as laws, to behaviours that do not harm others.

Mill's magnum opus was A System of Logic, which went through several editions. There he evaluates Aristotle's categories and gives his own system. He gives his theory of terms and propositions and focuses on the inductive process. William Whewell's History of the Inductive Sciences (1837) was a chief influence.

The reputation of this work is largely due to his analysis of inductive proof, in contrast to Aristotle's syllogisms, which are deductive. Mill formulates five methods of induction — the method of agreement, the method of difference, the joint or double method of agreement and difference, the method of residues, and the method of concomitant variations. The common feature of these methods, the one real method of scientific inquiry, is that of elimination. All the other methods are thus subordinate to the method of difference.

Biography of Karl Marx (1818 — 1883)

Karl Marx was born into a progressive Jewish family in Prussian Trier (now in Germany). His father Herschel, descending from a long line of rabbis, was a lawyer and his brother Samuel was—like many of his ancestors—chief rabbi of Trier. The family name was originally "Marx Levi", which derives from the old Jewish surname Mardochai. In 1817, Heinrich Marx converted to the Prussian state religion of Lutheranism to keep his position as a lawyer, which he had gained under the Napoleonic

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regime. The Marx family was very liberal and the Marx household hosted many visiting intellectuals and artists during Karl's early life.

Marx received good marks in gymnasium, the Prussian secondary education school. His senior thesis, which anticipated his later development of a social analysis of religion, was a treatise entitled "Religion: The Glue That Binds Society Together", for which he won a prize.

In 1833, Marx enrolled in the University of Bonn to study law. He joined the Trier Tavern Club and at one point served as its president; his grades suffered as he spent most of his time singing songs in beer halls. The next year, his father made him transfer to the far more serious and academically oriented Friedrich-Wilhelms-Universitat in Berlin (now known as the Humboldt University).

In Berlin, Marx's interests turned to philosophy, much to his father's horror, and he joined the circle of students and young professors known as the "Young Hegelians", led by Bruno Bauer. The Young Hegelians with whom Marx was associated believed that there were still further dialectical changes to come, and that the Prussian society of the time was far from perfect as it still contained pockets of poverty, government censorship was in place, and non-Lutherans suffered from religious discrimination.

Marx was warned not to submit his doctoral dissertation at the Friedrich-Wilhelms-Universitat, because it would certainly be poorly received there due to his reputation as a Young Hegelian radical. Marx instead submitted his dissertation, which compared the atomic theories of Democritus and Epicurus, to the University of Jena in 1840, where it was accepted.

When his mentor Bruno Bauer was dismissed from the philosophy faculty in 1842, Marx abandoned philosophy for journalism and went on to edit the Rheinische Zeitung, a radical Cologne newspaper. After the newspaper was shut in 1843, in part due to Marx's conflicts with government censors, Marx returned to philosophy, turned to political activism, and worked as a freelance journalist. Marx soon moved, however, something he would do often as a result of his radical views.

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Marx first moved to France. It was in Paris that he met and began working with his life-long collaborator Friedrich Engels, who called Marx's attention to the situation of the working class and guided Marx's interest in economics. After he was forced to leave Paris for his writings, he and Engels moved to Brussels, Belgium. There they co-wrote The German Ideology, a critique of the philosophy of Hegel and the Young Hegelians. Marx next wrote The Poverty of Philosophy (1847), a critique of French socialist thought. These works laid the foundation for Marx and Engels" most famous work, The Communist Manifesto, first published on February 21,1848. It was commissioned by the Communist League, an organization of German immigrants whom Marx had met in London.

That year Europe experienced revolutionary upheaval. A workingclass movement took power from King Louis Philippe in France and invited Marx to return to Paris. When this government collapsed in 1849, Marx moved back to Cologne and restarted the Rheinische Zeitung, only to be swiftly expelled again. Marx's final move was to London. In 1852 Marx wrote his famous pamphlet The Eighteenth Brumaire of Louis Bonaparte, in which he analyzed Napoleon Ill's takeover of France. From 1852 to 1861, while in London, Marx contributed to Horace Greeley's New York Tribune as its European correspondent.

Marx published the first volume of Capital in 1867. The remaining two volumes of Capital were never completed by Marx, but were reconstructed by Engels from extensive notes and drafts, and published after Marx's death.

Max was married. Marx's wife, Jenny von Westphalen, came from an aristocratic background. Her uncle was Lion Philips, father of the brothers Gerard and Anton who founded the famous Philips company in 1891. The Marxes had many children, several of whom died young — their daughter Eleanor (1855 — 1898), born in London, was also a committed socialist and helped to edit her father's works. Jenny Marx died in December 1881.

Throughout the London period of Marx's life, his family was generally impoverished and depended on generous contributions from

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Engels. Marx died in London in the year 1883, and is buried in Highgate Cemetery, London.

Biography of Thornstein Veblen (1857 — 1929)

Thornstein Veblen was a famous American economist and a social critic. He grew up in a Norwegian immigrant farming community in Wisconsin, USA. He spoke only Norwegian at home and did not learn English until his teens.

In 1737, at the age of fourteen, he began a course of study in moral philosophy at Glasgow University. At that time Glasgow was at the centre of the so-called "Scottish Enlightenment". After studying at Carleton College and at Johns Hopkins, Yale (where he received a Ph.D. in 1884), and Cornell universities, Veblen taught at Chicago, Stanford, and Missouri universities and at the New School for Social Research, New York City. Veblen had to struggle to stay in academia. In the late nineteenth century many universities were Affiliated in a substantial way with churches. Veblen's scepticism about religion and his rough manners and untidy appearance made him unattractive to such universities. As a result, from 1884 to 1891 Veblen lived off his family and his wife's family. His big break came in 1892 when the newly formed the University of Chicago hired his mentor, J. Laurence Laughlin. Laughlin took Veblen with him as a teaching assistant. Veblen later became managing editor of the Journal of Political Economy, which was and is edited at the University of Chicago. Veblen spent fourteen years at Chicago and the next three at Stanford. He died in obscurity in 1929.

Detached from the dominant American society by his cultural background and temperament, Veblen was able to dissect social and economic institutions and to analyze their psychological bases, thus laying the foundations for the school of institutional economics. Veblen saw the need for taking account of cultural variation in his approach. No universal "human nature" could possibly to explain the variety of norms and behaviours that the new science of anthropology showed to be the rule,

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