Summary
Smith concludes his masterwork by examining competing theories about how we make moral judgments. He critiques philosophers like Hutcheson who argued for a special 'moral sense' - essentially claiming we have an internal compass that automatically tells us right from wrong, like how our eyes see colors. Smith finds this unconvincing, pointing out that if moral judgment were truly automatic, we wouldn't feel such different emotions when approving of courage versus kindness. Instead, he argues that our moral feelings come from sympathy - our ability to imagine ourselves in others' situations. Smith then tackles the practical question of how moral philosophy should actually guide behavior. He contrasts two approaches: the ancient moralists who painted broad pictures of virtue and vice, versus the medieval casuists who tried to create precise rules for every moral dilemma. The casuists, he argues, missed the point entirely. They attempted to reduce the art of living well to a rulebook, like trying to teach someone to paint by giving them mathematical formulas. Smith advocates for the ancient approach - developing good moral instincts through understanding human nature rather than memorizing rigid commandments. He uses the example of promises made under duress to show how context matters more than absolute rules. The chapter reveals Smith's fundamental insight: morality isn't about following perfect systems but about cultivating the wisdom to navigate an imperfect world with compassion and understanding.
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An excerpt from the original text.(~500 words)
Of those systems which make sentiment the principle of approbation. Those systems which make sentiment the principle of approbation may be divided into two different classes. I. According to some the principle of approbation is founded upon a sentiment of a peculiar nature, upon a particular power of perception exerted by the mind at the view of certain actions or affections; some of which affecting this faculty in an agreeable and others in a disagreeable manner, the former are stampt with the characters of right, laudable, and virtuous; the latter with those of wrong, blameable and vicious. This sentiment being of a peculiar nature distinct from every other, and the effect of a particular power of perception, they give it a particular name, and call it a moral sense. II. According to others, in order to account for the principle of approbation, there is no occasion for supposing any new power of perception which 357had never been heard of before: Nature, they imagine, acts here, as in all other cases, with the strictest œconomy, and produces a multitude of effects from one and the same cause; and sympathy, a power which has always been taken notice of, and with which the mind is manifestly endowed, is, they think, sufficient to account for all the effects ascribed to this peculiar faculty. I. Dr. Hutcheson[24] had been at great pains to prove that the principle of approbation was not founded on self-love. He had demonstrated too that it could not arise from any operation of reason. Nothing remained, he thought, but to suppose it a faculty of a peculiar kind, with which Nature had endowed the human mind, in order to produce this one particular and important effect. When self-love and reason were both excluded, it did not occur to him that there was any other known faculty of the mind which could in any respect answer this purpose. 24. Inquiry concerning Virtue. This new power of perception he called a moral sense, and supposed it to be somewhat analogous to the external senses. As the bodies around us, by affecting these in a certain manner, appear to possess the different qualities of sound, taste, odour, colour; so the various affections of the human mind, by touching this particular faculty in a certain manner, appear to possess the different qualities of amiable and odious, of virtuous and vicious, of right and wrong. The various senses or powers of perception,[25] from which the human mind derives all its simple ideas, 358were, according to this system, of two different kinds, of which the one were called the direct or antecedent, the other, the reflex or consequent senses. The direct senses were those faculties from which the mind derived the perception of such species of things as did not presuppose the antecedent perception of any other. Thus sounds and colours were objects of the direct senses. To hear a sound or to see a colour does not presuppose the antecedent perception of any other quality...
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Intelligence Amplifier™ Analysis
The Road of Moral Autopilot - Why Following Rules Isn't Enough
The tendency to replace genuine moral reasoning with automatic rules or instincts, avoiding the harder work of contextual judgment.
Why This Matters
Connect literature to life
This chapter teaches how to recognize when someone is offering you a shortcut that bypasses the real work of understanding.
Practice This Today
This week, notice when you're tempted to follow a rule without considering the specific situation - then ask what the person involved actually needs.
Now let's explore the literary elements.
Terms to Know
moral sense
The theory that humans have a built-in faculty for detecting right and wrong, like how our eyes automatically see colors. Philosophers like Hutcheson argued we don't need to think about morality - we just feel it instinctively.
Modern Usage:
This shows up today when people say 'trust your gut' about ethical decisions or claim certain values are 'just natural.'
sympathy
Smith's key concept - our ability to imagine ourselves in someone else's situation and feel what they might feel. This isn't just pity, but the mental act of putting yourself in another's shoes.
Modern Usage:
We see this when we wince watching someone get hurt in a movie or feel proud when a stranger succeeds.
casuistry
The medieval approach to ethics that tried to create specific rules for every possible moral situation. Casuists wanted detailed guidelines for every ethical dilemma, like a moral instruction manual.
Modern Usage:
This appears today in overly detailed employee handbooks or when people demand exact rules for complex social situations.
principle of approbation
The underlying reason why we approve or disapprove of actions and character traits. Smith is investigating what makes us think something is morally right or wrong.
Modern Usage:
This is what's happening when we judge someone's behavior - the mental process that makes us think 'that was wrong' or 'good for them.'
self-love
The idea that all our moral judgments are secretly based on what benefits us personally. Hutcheson worked hard to prove that genuine moral feelings aren't just disguised selfishness.
Modern Usage:
We debate this today when questioning whether charitable giving or activism is really about helping others or making ourselves feel good.
œconomy of nature
The 18th-century belief that nature doesn't waste resources - it achieves many different effects using the same basic causes. Smith argues nature uses sympathy to create all moral feelings.
Modern Usage:
This thinking appears in modern psychology when researchers look for simple mechanisms that explain complex behaviors.
Characters in This Chapter
Dr. Hutcheson
philosophical predecessor
The moral philosopher who developed the 'moral sense' theory that Smith is critiquing. Hutcheson argued we have an internal compass for right and wrong, but Smith finds this explanation inadequate.
Modern Equivalent:
The self-help guru who claims you just need to 'follow your heart' for all life decisions
the casuists
misguided rule-makers
Medieval scholars who tried to create precise moral rules for every possible situation. Smith sees them as missing the point by reducing ethics to a rulebook instead of developing wisdom.
Modern Equivalent:
The HR department that writes increasingly specific policies instead of teaching good judgment
the ancient moralists
wise teachers
Earlier philosophers who focused on painting broad pictures of virtue and vice rather than creating detailed rules. Smith prefers their approach of developing moral instincts.
Modern Equivalent:
The mentor who teaches principles and lets you figure out the details rather than micromanaging every decision
Key Quotes & Analysis
"Nature, they imagine, acts here, as in all other cases, with the strictest œconomy, and produces a multitude of effects from one and the same cause"
Context: Smith explaining why some philosophers think sympathy alone can explain all moral feelings
This reveals Smith's belief that human nature works efficiently - we don't need separate mental faculties for every function. One basic ability (sympathy) can create all our complex moral responses.
In Today's Words:
Why would we need a bunch of different mental tools when one basic ability can do the whole job?
"some of which affecting this faculty in an agreeable and others in a disagreeable manner, the former are stampt with the characters of right, laudable, and virtuous"
Context: Describing how the moral sense theory supposedly works
Smith is outlining the theory he's about to critique - that we automatically label things as good or bad based on how they make us feel. He finds this too simplistic.
In Today's Words:
Whatever feels good gets labeled as right, whatever feels bad gets labeled as wrong
"there is no occasion for supposing any new power of perception which had never been heard of before"
Context: Arguing against the need for a special moral sense
Smith is making a case for intellectual economy - why invent a new mental faculty when existing ones can explain moral judgment? This shows his preference for simpler, more elegant explanations.
In Today's Words:
Why make up some brand new mental ability when we can explain this with stuff we already know exists?
Thematic Threads
Personal Growth
In This Chapter
Smith argues that moral development comes through cultivating wisdom and empathy, not memorizing rules
Development
Evolution from earlier focus on external approval to internal moral development
In Your Life:
Your ability to handle difficult situations improves through experience and reflection, not through following scripts
Human Relationships
In This Chapter
Moral judgment requires understanding others' perspectives through sympathy and imagination
Development
Builds on Smith's central theme that relationships are the foundation of moral understanding
In Your Life:
Your relationships improve when you try to understand rather than judge others' motivations
Social Expectations
In This Chapter
Smith critiques both the expectation of automatic moral sense and rigid moral systems
Development
Continues examination of how society tries to systematize human behavior
In Your Life:
You face pressure to conform to simple rules rather than develop your own moral judgment
Class
In This Chapter
The casuists represent elite attempts to control moral behavior through complex systems
Development
Reinforces how different classes approach moral authority and decision-making
In Your Life:
You may feel intimidated by experts who claim to have all the moral answers
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
Why does Smith reject the idea that we have an automatic 'moral sense' that tells us right from wrong?
analysis • surface - 2
What's the difference between how ancient moralists and medieval casuists approached teaching right and wrong, and why does Smith prefer the ancient approach?
analysis • medium - 3
Where do you see people today trying to reduce complex moral decisions to simple rules or automatic responses?
application • medium - 4
Think of a recent situation where you had to make a tough decision - would following a rigid rule have given you a better outcome than considering the specific context and people involved?
application • deep - 5
What does Smith's critique reveal about why we're drawn to moral shortcuts, and what does developing real moral judgment actually require?
reflection • deep
Critical Thinking Exercise
Map Your Moral Autopilot
Think of three areas in your life where you rely on automatic rules or responses instead of thinking through each situation. Write down the rule you follow, then imagine a specific scenario where blindly following that rule might cause harm or miss something important. Consider what questions you'd need to ask yourself to make better decisions in those situations.
Consider:
- •Notice the difference between principles (general values) and rigid rules (specific commands)
- •Consider how your automatic responses might protect you from difficult thinking or uncomfortable emotions
- •Think about what additional information or perspective you'd need to make more thoughtful decisions
Journaling Prompt
Write about a time when you followed a rule or policy that felt wrong in the specific situation. What would you do differently now, and how would you balance principles with context?