=IV. Mill's Criticism.=--Mill's criticism does not turn upon the importance of legislation and of social economic arrangements in promoting the identity of individual and general good. On the contrary, after identifying (in a passage already quoted, _ante_, p. 286) the ideal of utilitarian morality with love of neighbor, he goes on: "As the means of making the nearest approach to this ideal utility would enjoin, first, that laws and social arrangements should place the happiness of every individual as nearly as possible in harmony with the interest of the whole; and, secondly, that education and opinion, which have so vast a power over human character, should so use that power as to establish in the mind of every individual an indissoluble association between his own happiness and the good of the whole." The criticism turns upon the fact that _unless_ the intrinsic social idea, already discussed, be emphasized, any association of private and general happiness which law and social arrangements can effect will be external, more or less artificial and arbitrary, and hence dissoluble either by intellectual analysis, or by the intense prepotency of egoistic desire. =Mill's Transformation.=--If, however, this idea of inherent social ties and of oneself as a social being is presupposed, the various external agencies have something internal to work upon; and their effect is internal, not external. Their effect is not to establish a mere _coincidence_ (as with Bentham) between pleasure to oneself and pleasure to others, but to protect, strengthen, and foster the sense, otherwise intermittent and feeble, of the social aspects and relations of one's own being. It is for this reason that Mill lays more stress on _education_ than on mere external institutional changes, and, indeed, conceives of the ultimate moral value of the institutional arrangements as itself educative. Their value to him is not that they are contrivances or pieces of machinery for making the behavior of one conduce more or less automatically to the happiness of others, but that they train and exercise the individual in the recognition of the social elements of his own character.