The Theory of Moral Sentiments by Adam Smith, Amartya Sen, Ryan Patrick Hanley Read Free Book Online Page A

than that common and ordinary degree of sensibility or self-command which the most worthless of mankind are possesst of, and sometimes even that degree is not necessary. Thus, to give a very low instance, to eat when we are hungry, is certainly, upon ordinary occasions, perfectly right and proper, and cannot miss being approved of as such by every body. Nothing, however, could be more absurd than to say it was virtuous.
    On the contrary, there may frequently be a considerable degree of virtue in those actions which fall short of the most perfect propriety; because they may still approach nearer to perfection than could well be expected upon occasions in which it was so extremely difficult to attain it: and this is very often the case upon those occasions which require the greatest exertions of self-command. There are some situations which bear so hard upon human nature, that the greatest degree of self-government, which can belong to so imperfect a creature as man, is not able to stifle, altogether, the voice of human weakness, or reduce the violence of the passions to that pitch of moderation, in which the impartial spectator can entirely enter into them. Though in those cases, therefore, the behaviour of the sufferer fall short of the most perfect propriety, it may still deserve some applause, and even in a certain sense, may be denominated virtuous. It may still manifest an effort of generosity and magnanimity of which the greater part of men are incapable; and though it fails of absolute perfection, it may be a much nearer approximation towards perfection, than what, upon such trying occasions, is commonly either to be found or to be expected.
    In cases of this kind, when we are determining the degree of blame or applause which seems due to any action, we very frequently make use of two different standards. 16 The first is the idea of complete propriety and perfection, which, in those difficult situations, no human conduct ever did, or ever can come up to; and in comparison with which the actions of all men must for ever appear blameable and imperfect. The second is the idea of that degree of proximity or distance from this complete perfection, which the actions of the greater part of men commonly arrive at. Whatever goes beyond this degree, how far soever it may be removed from absolute perfection, seems to deserve applause; and whatever falls short of it, to deserve blame.
    It is in the same manner that we judge of the productions of all the arts which address themselves to the imagination. When a critic examines the work of any of the great masters in poetry or painting, he may sometimes examine it by an idea of perfection, in his own mind, which neither that nor any other human work will ever come up to; and as long as he compares it with this standard, he can see nothing in it but faults and imperfections. But when he comes to consider the rank which it ought to hold among other works of the same kind, he necessarily compares it with a very different standard, the common degree of excellence which is usually attained in this particular art; and when he judges of it by this new measure, it may often appear to deserve the highest applause, upon account of its approaching much nearer to perfection than the greater part of those works which can be brought into competition with it.

SECTION II.
     
    OF THE DEGREES OF THE DIFFERENT PASSIONS WHICH ARE CONSISTENT WITH PROPRIETY.
     

INTRODUCTION.
     
    The propriety of every passion excited by objects peculiarly related to ourselves, the pitch which the spectator can go along with, must lie, it is evident, in a certain mediocrity. If the passion is too high, or if it is too low, he cannot enter into it. Grief and resentment for private misfortunes and injuries may easily, for example, be too high, and in the greater part of mankind they are so. They may likewise, though this more rarely happens, be too low. We denominate the excess, weakness and fury: and we call the defect