 One Millian response is to deny that the harm principle is intended to serve as a necessary condition on any and all restrictions on liberty. As we saw, Mill is interested in defending fundamental or basic liberties, rather than liberty per se. In particular, he is interested in liberties of conscience and expressive liberties, liberties of tastes and pursuits, and liberties of association (I 12). He can defend these liberties as playing a more central role in our practical deliberations and our formation and pursuit of personal ideals than other liberties. But then Mill might try to justify the modest restrictions on liberty necessary to provide the benefits of significant public goods by claiming that, even if these restrictions on liberty don’t prevent harms, they do not restrict fundamental liberties and they do help secure other goods, such as education, security, and sanitation, that serve as necessary conditions of our happiness.