with specific interests and "love" of hobbies should keep their passions to those with kindred spirits A philosopher is company to a philosopher only" (p. . The Theory of Moral Sentiments begins with the following assertion: How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortunes of others, and render their happiness necessary to him, though he derives nothing from. Part I, Section II, Chapter I: Of the passions which take their origins from the body edit Since it is not possible to sympathize with bodily states or "appetites which take their origin in the body" it is improper to display them to others, according. "Utopian" or Ideal Political Systems: The man of system. Judgments of the first kind are irrelevant as long as one is able to share a sympathetic sentiment with another person; people may converse in total disagreement about objects of the first kind as long as each person appreciates the sentiments of the other. If those two principles coincide and act in the same direction, the game of human society will go on easily and harmoniously, and is very likely to be happy and successful.
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(1926) The Theory of Moral Sentiments by Adam Smith, Journal of Philosophical Studies, vol. The care of the universal happiness of all rational and sensible beings, is the business of God and not of man. Those sudden changes of fortune seldom contribute much to happiness (p. "The Two Faces of Adam Smith Southern Economic Journal, 65(1. Smith makes clear in this passage that the impartial spectator is unsympathetic to the unsocial emotions because they put the offended and the offender in opposition to each other, sympathetic to the social emotions because they join the lover and beloved in unison, and feels. This gradual tempering of our sorrows from the repeated perspective-taking of someone in a more calm state make "society and e most powerful remedies for restoring the mind to its tranquility" (p. . Knowledge of the causes of the emotions When observing the anger of another person, for example, we are unlikely to sympathize with this person because we "are unacquainted with his provocation" and as a result cannot imagine what it is like to feel what.