All political revolutions, not affected by foreign conquest, originate in moral revolutions. The subversion of established institutions is merely one consequence of the previous subversion of established opinions.
Interpretation
Political revolutions arise from changes in moral perspective rather than mere upheaval of structures.
John Stuart Mill emphasizes that genuine political revolutions are rooted in a transformation of moral beliefs and societal norms. Rather than just changing political systems or institutions, these revolutions reflect a deeper shift in the values and opinions held by the people, suggesting that fundamental change must begin internally before manifesting outwardly in societal structures.
In practice
In a discussion about societal change, someone might say, 'As John Stuart Mill pointed out, all political revolutions stem from moral revolutions.'
The peculiar evil of silencing the expression of an opinion is, that it is robbing the human race; posterity as well as the existing generation; those who dissent from the opinion, still more than those who hold it. If the opinion is right, they are deprived of the opportunity of exchanging error for truth: if wrong, they lose, what is almost as great a benefit, the clearer perception and livelier impression of truth, produced by its collision with error.
As for charity, it is a matter in which the immediate effect on the persons directly concerned, and the ultimate consequence to the general good, are apt to be at complete war with one another.
To think that because those who wield power in society wield in the end that of government, therefore it is of no use to attempt to influence the constitution of the government by acting on opinion, is to forget that opinion is itself one of the greatest active social forces. One person with a belief is a social power equal to ninety-nine who have only interests.
There should be perfect freedom, legal and social, to do the action and stand the consequences. It would be a great misunderstanding of this doctrine to suppose that it is one of selfish indifference, which pretends that human beings have no business with each other's conduct in life, and that they should not concern themselves about the well-doing or well-being of one another, unless their own interest is involved.
Political Economy, in truth, has never pretended to give advice to mankind with no lights but its own; though people who knew nothing but political economy (and therefore knew it ill) have taken upon themselves to advise, and could only do so by such lights as they had.
Marriage is the only actual bondage known to our law. There remain no legal slaves, except the mistress of every house.
Naming our murder weapons after victims of our crimes: Apache, Tomahawk... It's as if the Luftwaffe were to call its fighter planes 'Jew' and 'Gypsy.'
Why should workers agree to be slaves in a basically authoritarian structure? They should have control over it themselves. Why shouldn't communities have a dominant voice in running the institutions that affect their lives?
It would be misleading to say, 'I believe in the Force,' in the same sense that it would be misleading to say, 'I believe in the sun.' Give it whatever name you like - the Force, the Tao, the Holy Spirit, the Universal Mind - I see it in action everywhere I look, both in the world and in myself.
The penalty that good men pay for not being interested in politics is to be governed by men worse than themselves.
If, after I depart this vale, you ever remember me and have thought to please my ghost, forgive some sinner and wink your eye at some homely girl.
How do we get out of our small mind? When we enquire into the core of our existence. What is life? Who am I? This spirit of self-inquiry can awaken something inside you.
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