This mediocrity, however, in which the point of propriety consists, is different in different passions.
EVERY smell or odour is naturally felt as in the nostrils;
IN the two foregoing parts of this discourse I have chiefly considered the origin and foundation of our judgments concerning the sentiments and conduct of other
Pleasure and pain are the great objects of desire and aversion: but these are distinguished, not by reason, but by immediate sense and feeling.
WE do not therefore thoroughly and heartily sympathize with the gratitude of one man towards another.
The great division of our affections is into the selfish and the benevolent.
The character of every individual, so far as it can affect the happiness of other people, must do so by its disposition either to hurt or to benefit them.
EVEN of the passions derived from the imagination, those which take their origin from a peculiar turn or habit it has acquired.
OF THE QUESTIONS WHICH OUGHT TO BE EXAMINED IN A THEORY OF MORAL SENTIMENTS
Virtue is the great support, and vice the great disturber of human society.
The sentiment which most immediately and directly prompts us to reward is gratitude that which most immediately and directly prompts us to punish is resentment
The Essays of Adam Smith, by Adam Smith is part of HackerNoon’s Book The sentiment of love is, in itself, agreeable to the person who feels it.
It is even of considerable importance, that the evil which is done without design should be regarded as a misfortune to the doer as well as to the sufferer.
Mankind, however, more readily sympathize with those smaller joys which flow from less important causes.
We enter into the love and affection which they conceive for it, and begin to love it too.
To approve of another man’s opinions is to adopt those opinions, and to adopt them is to approve of them.
Little gratitude seems due in the one case, and all sort of resentment seems unjust in the other.
The simple note of such instruments, it is true, is generally a very clear, or what is called a melodious, sound.
The insolence and brutality of anger, in the same manner, when we indulge its fury without check or restraint, is of all objects the most detestable.
These three different things constitute the whole nature and circumstances of the action, and must be the foundation of whatever quality can belong to it.
The imitative powers of Dancing are much superior to those of instrumental Music, and are at least equal, perhaps superior, to those of any other art.
We conceive, in the same manner, a sort of gratitude for those inanimated objects, which have been the causes of great or frequent pleasure to us.
It is to be observed accordingly, that we are still more anxious to communicate to our friends our disagreeable than our agreeable passions.
The effects are too often but too little regarded.
Nobody ever fancies that our food feels its own agreeable or disagreeable taste.
THE preservation and healthful state of the body seem to be the objects which Nature first recommends to the care of every individual.
THERE can be no proper motive for hurting our neighbour, there can be no incitement to do evil to another
The violent and sudden change produced upon the mind, when an emotion of any kind is brought suddenly upon it, constitutes the whole nature of Surprise.
Of the Beauty which the Appearance of Utility bestows upon all the Productions of Art, and of the extensive Influence of this Species of Beauty.
This power or quality of resistance we call Solidity; and the thing which possesses it, the Solid Body or Thing.
The villain, in a tragedy or romance, is as much the object of our indignation, as the hero is that of our sympathy and affection.
The fool of nature stood with stupid eyes, And gaping mouth, that testified surprise.
Resentment seems to have been given us by nature for defence, and for defence only.
In the main, too, all of them contribute to encourage the praiseworthy, and to discourage the blameable disposition.
SEC. I - OF THE SENSE OF PROPRIETY, Chapter I](https://hackernoon.com/the-essays-of-adam-smith-part-i-sec-i-of-the-sense-of-propriety-chapter-i) As we have no immediate experience of what other men feel, we can form no idea of the manner in which they are affected.
Every man feels his own pleasures and his own pains more sensibly than those of other people.
RELIGION affords such strong motives to the practice of virtue, and guards us by such powerful restraints from the temptations of vice.
In equal degrees of merit there is scarce any man who does not respect more the rich and the great, than the poor and the humble.
As we cannot indeed enter thoroughly into the gratitude of the person who receives the benefit, unless we beforehand approve of the motives of the benefactor.
IT is well known to have been the doctrine of Mr. Hobbes, that a state of nature is a state of war; and that antecedent to the institution of civil government.
All the pleasures and pains of the mind were, according to Epicurus, ultimately derived from those of the body.
When we are about to act, the eagerness of passion will seldom allow us to consider what we are doing, with the candour of an indifferent person.
It is the same case with the passion by which Nature unites the two sexes.
THE effect of this influence of fortune is, first, to diminish our sense of the merit or demerit of those actions which arose from the most blamable intentions
In the divine nature, according to these authors, benevolence or love was the sole principle of action, and directed the exertion of all the other attributes.
The man who has received great benefits from another person may by the natural coldness of his temper,feel but a very small degree of the sentiment of gratitude
OUR sympathy with sorrow, though not more real, has been more taken notice of than our sympathy with joy.
Of the Beauty which the Appearance of Utility bestows upon the Characters and the Actions of Men
Sound is not naturally felt as resisting or pressing upon the organ, or as in any respect external to, or independent of, the organ.
Comets, eclipses, thunder, lightning, and other meteors, by their greatness, naturally overawe him, and he views them with a reverence that approaches to fear.
IT is evident that the mind takes pleasure in observing the resemblances that are discoverable betwixt different objects.
IT is thus that man, who can subsist only in society, was fitted by nature to that situation for which he was made.
Worth makes the man, and want of it the fellow; The rest is all but leather or prunello;
IT is because mankind are disposed to sympathize more entirely with our joy than with our sorrow, that we make parade of our riches, and conceal our poverty.
THOSE systems which make sentiment the principle of approbation may be divided into two different classes.
When two objects have frequently been seen together, the imagination acquires a habit of passing easily from the one to the other.
To describe, in a general manner, what is the ordinary way of acting to which each virtue would prompt us, is still more easy.
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According to Plato and Timæus, the principles out of which the Deity formed the World, and which were themselves eternal, were three in number.
Of the Influence of Custom and Fashion upon Moral Sentiments.
THE most perfect imitation of an object of any kind must in all cases, it is evident, be another object of the same kind, made as exactly
MAN naturally desires, not only to be loved, but to be lovely; or to be that thing which is the natural and proper object of love.
The species of objects in the Heavens are few in number; the Sun, the Moon, the Planets, and the Fixed Stars, are all which those philosophers could distinguish
AFTER the pleasures which arise from the gratification of the bodily appetites, there seem to be none more natural to man than Music and Dancing.
WE may judge of the propriety or impropriety of the sentiments of another person by their correspondence or disagreement with our own.
The wise and virtuous man is at all times willing that his own private interest should be sacrificed to the public interest of his own particular order or soci
THE man who acts according to the rules of perfect prudence, of strict justice, and of proper benevolence, may be said to be perfectly virtuous.
In the system of Plato the soul is considered as something like a little state or republic, composed of three different faculties or orders.
That the objects of Sight are not perceived as resisting or pressing upon the organ which perceives them, is sufficiently obvious.
It is never objected to us that we have too little fellow-feeling with the joy of success.
It was the river, he said, and he never heard any other name for it.
OF all the phenomena of nature, the celestial appearances are, by their greatness and beauty, the most universal objects of the curiosity of mankind.
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