The Theory of Moral Sentiments: Or, An Essay Towards an Analysis of the Principles by which Men Naturally Judge Concerning the Conduct and Character, First of Their Neighbours, and Afterwards of Themselves. To which is Added, a Dissertation on the Origin of Languages (Google eBook)
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according actions admiration affection agreeable altogether appear applause approbation Aristotle attention beauty behaviour beneficence benevolence breast called casuistry casuists character Cicero conceive conduct consider contempt contrary death declensions degree deserve desire disagreeable dreadful emotions endeavour Epictetus Epicurus esteem excite express favour feel fellow-feeling fortune frequently friends gratitude greater greatest happiness honour human nature imagination impartial spectator impersonal verbs indignation injustice interest judge judgment justice kind language mankind manner ment merit mind misfortunes motives neighbour never noun substantive observed occasions ourselves pain particular passions pathy perfect perhaps perly philosophers Plato pleasure praise prepositions principles proper object propriety prudence punishment qualities racter reason regard render resentment respect rules savage nations scarce seems seldom self-command sense sensibility situation Smith society sometimes sorrow species Stoics suffer superior supposed sympathy thing tion tural University of Glasgow vanity verbs virtue virtuous weakness Wealth of Nations words
Page 4 - When we see a stroke aimed and just ready to fall upon the leg or arm of another person, we naturally shrink and draw back our own leg or our own arm...
Page 264 - They consume little more than the poor ; and in spite of their natural selfishness and rapacity, though they mean only their own conveniency, though the sole end which they propose from the labours of all the thousands whom they employ be the gratification of their own vain and insatiable desires, they divide with the poor the produce of all their improvements.
Page 162 - Were it possible that a human creature could grow up to manhood in some solitary place, without any communication with his own species, he could no more think of his own character, of the propriety or demerit of his own sentiments and conduct, of the beauty or deformity of his own mind, than of the beauty or deformity of his own face.
Page lvi - By such maxims as these, however, nations have been taught that their interest consisted in beggaring all their neighbours. Each nation has been made to look with an invidious eye upon the prosperity of all the nations with which it trades, and to consider their gain as its own loss. Commerce, which ought naturally to be, among nations, as among individuals, a bond of union and friendship, has become the most fertile source of discord and animosity.
Page 342 - ... what, by Cicero, is justly called the divine maxim of Plato, never to use violence to his country no more than to his parents. He will accommodate, as well as he can, his public arrangements to the confirmed habits and prejudices of the people ; and will remedy, as well as he can, the inconveniencies which may flow from the want of those regulations which the people are averse to submit to.
Page 120 - When he views himself in the light in which he is conscious that others will view him, he sees that to them he is but one of the multitude, in no respect better than any other in it. If he would act so as that the impartial spectator may enter into the principles of his conduct, which is what of all things he has the greatest desire to do, he must upon this, as upon all other occasions, humble the arrogance of his self-love, and bring it down to something which other men can go along with.
Page 5 - Pity and compassion are words appropriated to signify our fellow-feeling with the sorrow of others. Sympathy, though its meaning was, perhaps, originally the same, may now, however, without much impropriety, be made use of to denote our fellowfeeling with any passion whatever.
Page xxxix - I shall inform you of a few that have come to my knowledge. I believe I have mentioned to you already Helvetius's book de I' Esprit. It is worth your reading, not for its philosophy, which I do not highly value, but for its agreeable composition.