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22 Article 7. The National Interest The Good Autocrat Robert D. Kaplan June 21, 2011 -- IN HIS extended essay, On Liberty, published in 1859, the English philosopher John Stuart Mill famously declares, “That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others.” Mill’s irreducible refutation of tyranny leads him to—I have always felt—one of the most moving passages in literature, in which he extols the moral virtues of Marcus Aurelius, only to register the Roman’s supreme flaw. Mill writes: If ever any one, possessed of power, had grounds for thinking himself the best and most enlightened among his contemporaries, it was the Emperor Marcus Aurelius. Absolute monarch of the whole civilized world, he preserved through life not only the most unblemished justice, but what was less to be expected from his Stoical breeding, the tenderest heart. The few failings which are attributed to him, were all on the side of indulgence: while his writings, the highest ethical product of the ancient mind, differ scarcely perceptibly, if they differ at all, from the most characteristic teachings of Christ. And yet, as Mill laments, this “unfettered intellect,” this exemplar of humanism by second-century-AD standards, persecuted Christians. As deplorable a state as society was in at the time (wars, internal revolts, cruelty in all its manifestations), Marcus Aurelius assumed that what held it together and kept it from getting worse was the acceptance of the existing divinities, which the adherents of Christianity threatened to dissolve. He simply could not foresee a world knit together by new and better ties. “No Christian,” Mill writes, “more firmly believes HOUSE_OVERSIGHT_032192