Summary
Smith tackles the thorny problem of anger and resentment - emotions we need but don't particularly like. He reveals why we feel torn when witnessing someone's justified rage: we sympathize with both the angry person and their target, creating an internal conflict that dampens our support. This explains why angry people often feel isolated even when they're clearly in the right. The chapter explores a crucial social paradox: we despise people who won't stand up for themselves, yet we're also repelled by displays of anger. Smith shows how this creates impossible social navigation - be a doormat and lose respect, or fight back and risk seeming unhinged. He argues that some resentment is actually necessary for justice and social order, serving as a deterrent against bad behavior. Smith uses vivid examples to show how our minds work: we love trophies of musical instruments but would be horrified by displays of surgical tools, even though surgery saves lives. Similarly, we understand anger's social utility while finding its immediate expression disturbing. The key insight is that righteous anger must be carefully calibrated - expressed with dignity, restraint, and clear moral purpose. When someone responds to genuine provocation with measured firmness rather than explosive rage, we not only sympathize but admire them. Smith reveals that the most effective resentment comes not from personal fury but from a sense of social duty - standing up for what's right because society expects and requires it, not because we enjoy the fight.
Coming Up in Chapter 9
Having explored the difficult emotions that drive people apart, Smith turns to examine the social passions that bind us together. He'll reveal how love, gratitude, and compassion work differently in our moral calculations - and why they're so much easier to share with others.
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An excerpt from the original text.(~500 words)
Of the unsocial passions. There is another set of passions, which though derived from the imagination, yet before we can enter into them, or regard them as graceful or becoming, must always be brought down to a pitch much lower than that to which undisciplined nature would raise them. These are hatred and resentment, with all their different modifications. With regard to all such passions, our sympathy is divided between the person who feels them and the person who is the object of them. The interests of these two are directly opposite. What our sympathy with the person who feels them would prompt us to wish for, our fellow-feeling with the other would lead us to fear. As they are both men, we are concerned for both, and our fear for what the one may suffer, damps our resentment for what the other has suffered. Our sympathy, therefore, with the man who has received the provocation, necessarily falls short of the passion which naturally animates him, not only upon account of those general causes which render all sympathetic passions inferior to the original ones, but upon account of that particular cause which is peculiar to itself, our opposite sympathy 47with another person. Before resentment, therefore, can become graceful and agreeable, it must be more humbled and brought down below that pitch to which it would naturally rise, than almost any other passion. Mankind, at the same time, have a very strong sense of the injuries that are done to another. 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. We detest Iago as much as we esteem Othello; and delight as much in the punishment of the one, as we are grieved at the distress of the other. But though mankind have so strong a fellow-feeling with the injuries that are done to their brethren, they do not always resent them the more that the sufferer appears to resent them. Upon most occasions, the greater his patience, his mildness, his humanity, provided it does not appear that he wants spirit, or that fear was the motive of his forbearance, the higher the resentment against the person who injured him. The amiableness of the character exasperates their sense of the atrocity of the injury. These passions, however, are regarded as necessary parts of the character of human nature. A person becomes contemptible who tamely sits still, and submits to insults, without attempting either to repel or to revenge them. We cannot enter into his indifference and insensibility: we call his behaviour mean-spiritedness, and are as really provoked by it as by the insolence of his adversary. Even the mob are enraged to see any man submit patiently to affronts and ill usage. They desire to see this insolence resented, 48and resented by the person who suffers from it. They cry to him with fury, to defend, or to revenge himself. If his indignation rouses at...
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Intelligence Amplifier™ Analysis
The Road of Righteous Isolation - Why Being Right Can Leave You Alone
The more justified your anger becomes, the more isolated you become, creating a cycle where being right leaves you alone and powerless.
Why This Matters
Connect literature to life
This chapter teaches how to recognize when being right can make you socially wrong, and why justified anger often backfires.
Practice This Today
This week, notice when someone's righteous anger makes you uncomfortable even when you agree with their point - that's your sympathy splitting between the wronged and wrongdoer.
Now let's explore the literary elements.
Terms to Know
unsocial passions
Smith's term for emotions like hatred and resentment that create division rather than connection between people. Unlike compassion or joy which bring us together, these feelings pit us against each other and make social harmony harder to achieve.
Modern Usage:
We see this in cancel culture debates - anger might be justified, but it often isolates rather than builds bridges.
sympathetic passions
The emotions we feel when we put ourselves in someone else's shoes. Smith argues these are always weaker than what the person actually experiences because we're observing from the outside, not living it directly.
Modern Usage:
This explains why friends sometimes seem less upset about our problems than we think they should be - they care, but can't feel it as intensely as we do.
fellow-feeling
Smith's term for our natural ability to emotionally connect with others by imagining their situation. It's the foundation of all moral behavior because it makes us care about people beyond ourselves.
Modern Usage:
It's what makes us cringe when someone gets embarrassed on TV, or feel happy when a stranger's dog runs up to greet them.
provocation
An action or behavior that justifiably triggers anger or resentment in another person. Smith distinguishes between legitimate grievances that warrant response and petty slights that don't.
Modern Usage:
The difference between someone cutting in line (minor annoyance) versus someone stealing credit for your work (legitimate provocation).
graceful resentment
Anger expressed with dignity, restraint, and clear moral purpose rather than explosive fury. Smith argues this measured response gains more sympathy and respect from observers.
Modern Usage:
Think of someone calmly but firmly addressing workplace harassment versus someone screaming about it - both might be justified, but one gets more support.
moral spectator
Smith's concept of the imaginary observer we picture judging our actions. We naturally ask ourselves how a fair, reasonable person would view our behavior before we act.
Modern Usage:
It's the voice in your head asking 'What would people think?' before you post something on social media or respond to conflict.
Characters in This Chapter
The Injured Party
victim seeking justice
Represents anyone who has been wronged and feels natural resentment. Smith uses this figure to explore how victims must balance their righteous anger with social expectations of restraint and dignity.
Modern Equivalent:
The employee who got passed over for promotion due to office politics
The Offender
source of provocation
The person whose actions caused legitimate harm or offense. Smith shows how our sympathy gets divided because even wrongdoers are human beings deserving some consideration.
Modern Equivalent:
The coworker who takes credit for others' ideas but might lose their job if confronted
The Impartial Spectator
moral judge
Smith's key concept - the imaginary fair observer whose approval we seek. This figure helps us calibrate our emotional responses to what society will accept and respect.
Modern Equivalent:
The reasonable friend whose opinion you trust when you're not sure if you're overreacting
Key Quotes & Analysis
"Our sympathy, therefore, with the man who has received the provocation, necessarily falls short of the passion which naturally animates him."
Context: Smith explaining why angry people often feel alone even when they're clearly right
This reveals a fundamental truth about human psychology - we can understand someone's anger without feeling it as intensely as they do. It explains why victims of injustice often feel isolated and misunderstood, even by supportive friends and family.
In Today's Words:
Even when someone has every right to be furious, we just can't feel as angry about it as they do.
"Before resentment, therefore, can become graceful and agreeable, it must be more humbled and brought down below that pitch to which it would naturally rise."
Context: Explaining why controlled anger gains more respect than explosive rage
Smith identifies the social paradox of anger - we need it for justice, but we're repelled by its raw expression. The most effective resentment is carefully modulated to maintain dignity while still communicating the seriousness of the offense.
In Today's Words:
If you want people to take your anger seriously, you have to tone it down from what you're actually feeling.
"Mankind, at the same time, have a very strong sense of the injuries that are done to another."
Context: Acknowledging that people do recognize and care about injustice toward others
This balances Smith's earlier point about divided sympathy. While we may not feel victims' anger as intensely, we still have a strong moral sense that recognizes when someone has been wronged and deserves support.
In Today's Words:
People can usually tell when someone's been treated unfairly, even if they don't get as worked up about it.
Thematic Threads
Social Expectations
In This Chapter
Society expects you to stand up for yourself but punishes you for displaying the anger that motivates self-defense
Development
Builds on earlier chapters about conflicting social pressures by showing the impossible bind of justified anger
In Your Life:
You've felt this when you knew you were right but noticed people pulling away from your intensity.
Human Relationships
In This Chapter
Our sympathy gets divided between the wronged person and their target, weakening support for the victim
Development
Expands the sympathy concept to show how it can work against the person who needs it most
In Your Life:
You've experienced friends staying neutral in conflicts where you clearly needed their support.
Class
In This Chapter
Working-class people face this trap more acutely because they have less social capital to absorb the costs of being seen as 'difficult'
Development
Introduced here as a new dimension of how class affects social navigation
In Your Life:
You've had to choose between standing up for yourself and keeping your job or relationships intact.
Personal Growth
In This Chapter
Learning to channel justified anger into dignified action rather than explosive emotion
Development
Continues the theme of emotional regulation and strategic self-presentation
In Your Life:
You're learning that being right isn't enough - how you express being right determines whether anyone listens.
Identity
In This Chapter
The conflict between who you are (someone who won't be mistreated) and who society rewards (someone who doesn't make waves)
Development
Deepens earlier explorations of authentic self versus social acceptability
In Your Life:
You struggle with whether standing up for your values is worth the social costs.
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
According to Smith, why do people pull away from us even when our anger is completely justified?
analysis • surface - 2
What creates the impossible social bind Smith describes - where we lose respect for being passive but also for being angry?
analysis • medium - 3
Think of someone you know who always seems to be fighting battles at work or in their community. How does Smith's theory explain why they often end up isolated?
application • medium - 4
Smith suggests the most effective anger comes from social duty, not personal fury. How would you apply this distinction the next time you need to confront unfair treatment?
application • deep - 5
What does this chapter reveal about why standing up for yourself is so much harder than it seems it should be?
reflection • deep
Critical Thinking Exercise
Reframe Your Last Conflict
Think of a recent situation where you felt angry or frustrated with someone's behavior - at work, in your family, or in your community. Write out what happened from your perspective, then rewrite the same situation as if you were addressing it from 'social duty' rather than personal anger. How would your approach change?
Consider:
- •Focus on the impact on others or standards, not just how it affected you personally
- •Consider what language would make people want to support you rather than avoid you
- •Think about timing - when would people be most receptive to hearing your concern?
Journaling Prompt
Write about a time when you were right about an issue but handled it in a way that pushed people away. What would you do differently now, knowing about the isolation that righteous anger can create?
Coming Up Next...
Chapter 9: The Social Passions That Draw Us Together
Moving forward, we'll examine kindness and generosity naturally appeal to everyone, even strangers, and understand social bonds create happiness that goes beyond material benefits. These insights bridge the gap between classic literature and modern experience.