Theory of Moral Sentiments
 |
Description
Book Introduction
★ The first psychology book dissecting the human mind by Adam Smith, the father of economics
★ “Why do humans desire wealth and power and seek the recognition of others?”
★ The only special paper by Smith in Korea + Exclusive dictionary of all 180 people
“The Wealth of Nations began with this book!”
We are conscious of other people's gaze dozens of times a day.
We laugh at the number of likes, we waver in comparison, and we strive for recognition.
Adam Smith already saw through this psychology precisely 250 years ago.
He asked.
“How can selfish people create a harmonious society?” Smith’s answer was surprisingly simple.
Humans want ‘recognition’ more than ‘profit’.
It was precisely this ‘psychology of recognition’ that was the hidden principle that supported human society.
What people really fear is not poverty itself, but the contempt and neglect of others.
The power that controls that desire and guides it toward good is the ‘fair observer’, the ‘judge within me.’
"The Theory of Moral Sentiments" is the first book to analyze that inner voice that asks ourselves, "Wouldn't I be ashamed if others saw me do this?" when we act.
In today's terms, it is the 'original metacognition' and 'economics of the mind'.
Smith says.
“Selfishness is not a sin.
It is simply an instinct that needs to be tamed.” The techniques for taming it are empathy, self-control, justice, and humanity.
The insight he left behind is an 'economics of the mind' that combines the equanimity of Stoic philosophy and practical ethics, that is, a way of understanding the world through inner balance.
That's exactly what we need now.
Awakening the impartial observer within ourselves in an age of confusion and comparison.
That is the first step to changing the world.
"The Theory of Moral Sentiments" can be seen as the first popular psychology book that explores how human emotions, reason, and conscience collide and harmonize to create moral order.
“Why do humans pursue profit and long for wealth and fame?” He believed that human desires stem not from pleasure, but from the ‘instinct to be respected by others.’
This very insight became the moral foundation of capitalism.
Smith explained the reason why humans can coexist with others without abandoning selfishness through two axes: 'empathy' and 'being an impartial observer.'
Before talking about economics, Adam Smith first explored the ‘human mind.’
He loved the anthropological insights of this book more than the logic of The Wealth of Nations.
That is the reason why it was revised five times before he passed away.
Even in times of suffering and turmoil, the wisdom of Stoic philosophy, which seeks peace of mind and inner satisfaction, is deeply embedded, and it presents a practical ethics for navigating a chaotic society safely through the virtues of humanity, justice, prudence, and self-control.
A message that remains relevant even in this day and age: "You already have the power within you to change society." That power is called the Fair Observer.
The moment you awaken the 'impartial observer' within you, the way you perceive the world will completely change.
★ “Why do humans desire wealth and power and seek the recognition of others?”
★ The only special paper by Smith in Korea + Exclusive dictionary of all 180 people
“The Wealth of Nations began with this book!”
We are conscious of other people's gaze dozens of times a day.
We laugh at the number of likes, we waver in comparison, and we strive for recognition.
Adam Smith already saw through this psychology precisely 250 years ago.
He asked.
“How can selfish people create a harmonious society?” Smith’s answer was surprisingly simple.
Humans want ‘recognition’ more than ‘profit’.
It was precisely this ‘psychology of recognition’ that was the hidden principle that supported human society.
What people really fear is not poverty itself, but the contempt and neglect of others.
The power that controls that desire and guides it toward good is the ‘fair observer’, the ‘judge within me.’
"The Theory of Moral Sentiments" is the first book to analyze that inner voice that asks ourselves, "Wouldn't I be ashamed if others saw me do this?" when we act.
In today's terms, it is the 'original metacognition' and 'economics of the mind'.
Smith says.
“Selfishness is not a sin.
It is simply an instinct that needs to be tamed.” The techniques for taming it are empathy, self-control, justice, and humanity.
The insight he left behind is an 'economics of the mind' that combines the equanimity of Stoic philosophy and practical ethics, that is, a way of understanding the world through inner balance.
That's exactly what we need now.
Awakening the impartial observer within ourselves in an age of confusion and comparison.
That is the first step to changing the world.
"The Theory of Moral Sentiments" can be seen as the first popular psychology book that explores how human emotions, reason, and conscience collide and harmonize to create moral order.
“Why do humans pursue profit and long for wealth and fame?” He believed that human desires stem not from pleasure, but from the ‘instinct to be respected by others.’
This very insight became the moral foundation of capitalism.
Smith explained the reason why humans can coexist with others without abandoning selfishness through two axes: 'empathy' and 'being an impartial observer.'
Before talking about economics, Adam Smith first explored the ‘human mind.’
He loved the anthropological insights of this book more than the logic of The Wealth of Nations.
That is the reason why it was revised five times before he passed away.
Even in times of suffering and turmoil, the wisdom of Stoic philosophy, which seeks peace of mind and inner satisfaction, is deeply embedded, and it presents a practical ethics for navigating a chaotic society safely through the virtues of humanity, justice, prudence, and self-control.
A message that remains relevant even in this day and age: "You already have the power within you to change society." That power is called the Fair Observer.
The moment you awaken the 'impartial observer' within you, the way you perceive the world will completely change.
- You can preview some of the book's contents.
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index
Author's Notice
Part 1.
On the propriety of action
Part 1.
Regarding the judgment that a certain action is appropriate
Chapter 1 | On Empathy
Chapter 2 | On the Joy of Empathy
Chapter 3 | Why We Consider Some Emotions Justified and Others Unjustified (1)
Chapter 4 | Why We Consider Some Emotions Justified and Others Unjustified (2)
Chapter 5 | On the Virtues of Kindness and Respect
Part 2.
About the intensity of different emotions corresponding to appropriateness
introduction
Chapter 1 | On Emotions Originating in the Body
Chapter 2 | On the Characteristics of Imagination and the Emotions That Arose from Habits
Chapter 3 | On Antisocial Emotions
Chapter 4 | On Social Emotions
Chapter 5 | On Selfish Emotions
Part 3.
On the impact of prosperity and adversity on human judgments of behavior, and why we are more easily recognized in prosperity than in adversity.
Chapter 1 | Empathy for sorrow is more intense than joy, but it never reaches the suffering of the person involved.
Chapter 2 | On the Source of Ambition and the Distinction of Class
Chapter 3 | How Moral Sentiments Are Corrupted When We Worship the Rich and Powerful and Despise the Poor
Part 2.
About the objects of merit and fault or reward and punishment
Part 1.
Recognition of merit and fault
introduction
Chapter 1 | Those we are grateful for deserve reward, and those we are angry at deserve punishment.
Chapter 2 | On the Appropriate Objects of Gratitude and Anger
Chapter 3 | If the act of the benefactor is unjustified, we cannot empathize with gratitude, and if the motive of the harm done is not unjust, we cannot empathize with anger.
Chapter 4 | Summary of the Previous Three Chapters
Chapter 5 | Analysis of the Feelings of Merit and Fault
Part 2.
On Justice and Mercy
Chapter 1 | A Comparison of Two Virtues
Chapter 2 | On Justice, Remorse, and the Recognition of Merit
Chapter 3 | On the Utility of Human Nature
Part 3.
On the influence of fate on human emotions in the judgment of merit and fault
introduction
Chapter 1 | On the Causes That Influence Destiny
Chapter 2 | On the Scope of Fate's Influence
Chapter 3 | On the Final Cause Explaining the Irregularity of Emotions
Part 3.
On the basis of self-feeling and judgment of actions, and on the sense of duty
Chapter 1 | On the Principle of Self-Approval and Disapproval
Chapter 2 | On Praise and the Right to Praise, and Blame and the Right to Blame
Chapter 3 | On the Influence and Authority of Conscience
Chapter 4 | On the Nature of Self-Deception and the Origin and Use of General Rules
Chapter 5 | Of the Authority and Influence of General Moral Rules, and Why They Are Considered Divine Laws
Chapter 6 | When to Act from Duty Alone, and When to Act with Other Motives
Part 4.
On the Influence of Utility on Feelings of Moral Approval
Chapter 1 | On the Beauty and Influence of Utility in Works of Art
Chapter 2 | On the Beauty of Utility in Human Character and Action, and Whether It Becomes a Source of Moral Approval
Part 5.
On the customs and fashions that influence our feelings of moral approval and disapproval.
Chapter 1 | On the Customs and Trends That Influence Our Concepts of Beauty and Ugliness
Chapter 2 | On the Influence of Custom and Fashion on Moral Sentiments
Part 6.
On the nature of virtue
introduction
Part 1.
On the character or prudence of an individual that affects his or her happiness
Part 2.
About the personality traits of an individual that can affect the happiness of others
introduction
Chapter 1 | On the order of care and consideration that nature has ordained for us
Chapter 2 | On the Natural Order of Benevolence in Social Groups
Chapter 3 | On Universal Compassion
Part 3.
On self-control
Conclusion of Part 6
Part 7.
On the System of Moral Philosophy
Part 1.
On several issues to be considered in the theory of moral sentiments
Part 2.
On the various theories explaining the nature of virtue
introduction
Chapter 1 | On Systems That See the Essence of Virtue in the Appropriateness of Action
Chapter 2 | On the System That Considers Prudence a Virtue
Chapter 3 | On the System That Views Charity as a Virtue
Chapter 4 | On the Indulgent System
Part 3.
On the different systems of sources of moral approval
introduction
Chapter 1 | On the various systems that view narcissism as a source of approval
Chapter 2 | On the various systems that regard reason as the source of approval
Chapter 3 | On the various systems that view emotions as a source of approval
Part 4.
On the ways in which various authors deal with the rules of moral practice
Special Paper |
Several considerations regarding the initial creation of language, and the different characteristics of primitive and mixed languages.
Commentary | Lee Jong-in
Adam Smith Chronology
The Theory of Moral Sentiments: Biographical Dictionary (Complete Edition)
Part 1.
On the propriety of action
Part 1.
Regarding the judgment that a certain action is appropriate
Chapter 1 | On Empathy
Chapter 2 | On the Joy of Empathy
Chapter 3 | Why We Consider Some Emotions Justified and Others Unjustified (1)
Chapter 4 | Why We Consider Some Emotions Justified and Others Unjustified (2)
Chapter 5 | On the Virtues of Kindness and Respect
Part 2.
About the intensity of different emotions corresponding to appropriateness
introduction
Chapter 1 | On Emotions Originating in the Body
Chapter 2 | On the Characteristics of Imagination and the Emotions That Arose from Habits
Chapter 3 | On Antisocial Emotions
Chapter 4 | On Social Emotions
Chapter 5 | On Selfish Emotions
Part 3.
On the impact of prosperity and adversity on human judgments of behavior, and why we are more easily recognized in prosperity than in adversity.
Chapter 1 | Empathy for sorrow is more intense than joy, but it never reaches the suffering of the person involved.
Chapter 2 | On the Source of Ambition and the Distinction of Class
Chapter 3 | How Moral Sentiments Are Corrupted When We Worship the Rich and Powerful and Despise the Poor
Part 2.
About the objects of merit and fault or reward and punishment
Part 1.
Recognition of merit and fault
introduction
Chapter 1 | Those we are grateful for deserve reward, and those we are angry at deserve punishment.
Chapter 2 | On the Appropriate Objects of Gratitude and Anger
Chapter 3 | If the act of the benefactor is unjustified, we cannot empathize with gratitude, and if the motive of the harm done is not unjust, we cannot empathize with anger.
Chapter 4 | Summary of the Previous Three Chapters
Chapter 5 | Analysis of the Feelings of Merit and Fault
Part 2.
On Justice and Mercy
Chapter 1 | A Comparison of Two Virtues
Chapter 2 | On Justice, Remorse, and the Recognition of Merit
Chapter 3 | On the Utility of Human Nature
Part 3.
On the influence of fate on human emotions in the judgment of merit and fault
introduction
Chapter 1 | On the Causes That Influence Destiny
Chapter 2 | On the Scope of Fate's Influence
Chapter 3 | On the Final Cause Explaining the Irregularity of Emotions
Part 3.
On the basis of self-feeling and judgment of actions, and on the sense of duty
Chapter 1 | On the Principle of Self-Approval and Disapproval
Chapter 2 | On Praise and the Right to Praise, and Blame and the Right to Blame
Chapter 3 | On the Influence and Authority of Conscience
Chapter 4 | On the Nature of Self-Deception and the Origin and Use of General Rules
Chapter 5 | Of the Authority and Influence of General Moral Rules, and Why They Are Considered Divine Laws
Chapter 6 | When to Act from Duty Alone, and When to Act with Other Motives
Part 4.
On the Influence of Utility on Feelings of Moral Approval
Chapter 1 | On the Beauty and Influence of Utility in Works of Art
Chapter 2 | On the Beauty of Utility in Human Character and Action, and Whether It Becomes a Source of Moral Approval
Part 5.
On the customs and fashions that influence our feelings of moral approval and disapproval.
Chapter 1 | On the Customs and Trends That Influence Our Concepts of Beauty and Ugliness
Chapter 2 | On the Influence of Custom and Fashion on Moral Sentiments
Part 6.
On the nature of virtue
introduction
Part 1.
On the character or prudence of an individual that affects his or her happiness
Part 2.
About the personality traits of an individual that can affect the happiness of others
introduction
Chapter 1 | On the order of care and consideration that nature has ordained for us
Chapter 2 | On the Natural Order of Benevolence in Social Groups
Chapter 3 | On Universal Compassion
Part 3.
On self-control
Conclusion of Part 6
Part 7.
On the System of Moral Philosophy
Part 1.
On several issues to be considered in the theory of moral sentiments
Part 2.
On the various theories explaining the nature of virtue
introduction
Chapter 1 | On Systems That See the Essence of Virtue in the Appropriateness of Action
Chapter 2 | On the System That Considers Prudence a Virtue
Chapter 3 | On the System That Views Charity as a Virtue
Chapter 4 | On the Indulgent System
Part 3.
On the different systems of sources of moral approval
introduction
Chapter 1 | On the various systems that view narcissism as a source of approval
Chapter 2 | On the various systems that regard reason as the source of approval
Chapter 3 | On the various systems that view emotions as a source of approval
Part 4.
On the ways in which various authors deal with the rules of moral practice
Special Paper |
Several considerations regarding the initial creation of language, and the different characteristics of primitive and mixed languages.
Commentary | Lee Jong-in
Adam Smith Chronology
The Theory of Moral Sentiments: Biographical Dictionary (Complete Edition)
Detailed image
Into the book
By repeatedly putting himself in the victim's shoes, the observer can come to feel a certain degree of empathy for the suffering he is experiencing.
Likewise, the person involved puts himself in the position of an observer and imagines what he would feel if he were to see the situation from a third-party perspective.
In the process, the parties portray a more restrained and cool-headed emotional state.
Just as an observer continually thinks, "If I were that person," and thus forms empathy, the person involved also begins to view his or her situation more objectively by imagining, "If I were to see myself through someone else's eyes."
This inner voice of the great judge, which makes emotional congruence possible, is rooted in the dignified and admirable virtues of self-control and self-denial.
--- 「Part 1.
Part 1, Chapter 4.
From “Why do we consider some emotions justified and others unjustified (2)”
Most overnight successes don't endure the journey to success.
He becomes increasingly cynical as he becomes angry at the prideful cold treatment of his former superiors and disappointed by the indifferent attitude of his old friends.
Eventually, he begins to ignore his old friends, despise new acquaintances, and eventually degenerates into an arrogant and isolated person.
In this way he loses everyone's respect.
The essence of human happiness is the feeling of being loved.
From this point of view, a sudden rise in social status does not actually increase happiness.
On the other hand, the success of someone who gradually climbs up the ladder does not create a big ripple effect around them, so there are few people who are jealous of them and they are rather calmly recognized.
Since joy is an inherently pleasant emotion, we willingly participate in that emotion when it is conveyed, no matter how small.
Of course, as long as jealousy doesn't get in the way.
But as long as someone's pleasure doesn't make us envious, we are willing to empathize with that feeling and express it.
But when envy comes into play, we find ourselves unable to empathize with that pleasure, and even in our hearts we are reluctant to accept it.
In contrast, sadness is a painful emotion, so even when something happens to us, our minds tend to ignore it or try to forget it.
We often empathize with sadness even when we don't want to, but conversely, we have a hard time empathizing with joy even when we are willing to do so.
--- 「Part 1.
Part 2, Chapter 5.
From “On Selfish Feelings”
Why do people work so hard and live so hectic lives? What drives their greed and ambition? Why do they pursue wealth, power, and fame so desperately? A humble worker's wage is sufficient for the bare necessities of survival.
What humans truly fear is not pain or poverty, but contempt and ridicule from others.
Sometimes it feels more humiliating to stand before the public with a minor failure than with a major misfortune.
A bloody sight may arouse sympathy, but dirty clothes will only invite ridicule and laughter.
--- 「Part 1.
Part 3, Chapter 2.
From “On the Source of Ambition and the Distinction of Status”
The reason we want praise is because we want to gain friendly feelings from others.
On the other hand, to desire to be worthy of praise means to desire more than just friendly feelings; it means to desire to be the rightful object of those feelings.
Receiving positive evaluations from others and being confident that I deserve them brings inner peace and self-satisfaction.
This peace and contentment are the inner rewards of virtue.
What greater happiness could there be than the assurance that I am loved by others and that I am worthy of that love?
--- 「Part 3.
Chapter 2.
From “On Praise and the Right to Be Praised, and On Blame and the Right to Be Blamed”
Happiness is made up of peace and contentment.
If your mind is not at peace, there can be no satisfaction.
For those who look at the world with a mind of complete equanimity, it is no different from what they can enjoy right here and now.
That joy is always with us, within our reach, and never far away.
Apart from fleeting satisfactions like vanity and a sense of superiority, one can enjoy deep pleasures no different from those enjoyed by the nobility even in a free and simple life.
Ultimately, peace of mind is the source of all real and sustainable happiness, and the surest principle.
--- 「Part 3.
Chapter 3.
From “On the Influence and Authority of Conscience”
Only after the action is over and the intense emotions that triggered it have somewhat subsided can we finally look at it with the calm, impartial eye of an observer.
We can now look at the intense interest and obsession that captivated us yesterday from a little more distance.
But the problem is that this belated reflection cannot stop yesterday's actions, and only leaves behind useless regrets and helpless repentance.
Self-deception is the most fatal weakness of human nature, and more than half of the chaos and disorder in society stems from it.
If we could look at ourselves as others look at us, we would be forced to fundamentally change our overall attitude and behavior in life.
--- 「Part 3.
Chapter 4.
From “On the Nature of Self-Deception and the Origin and Use of General Rules”
The rules of justice are more clearly defined than those of any other virtue, and admit of few exceptions or accommodations.
To explain this difference more easily, let's use an analogy.
The rules of justice may be compared to the rules of grammar, and the rules of the other virtues to the rules of rhetoric.
The practice of justice has social coercion and carries with it moral binding power, but other virtues, such as friendship, mercy, and tolerance, do not have coercion and are not necessarily to be practiced.
Justice is the main pillar that supports the entire building, but charity is like an ornament on a building, which can be encouraged but not forced.
--- 「Part 3.
Chapter 6.
When to act solely out of a sense of duty, and when to act with other motives"
In his quest for the conveniences that wealth and fame would bring, he pushed himself so hard that his body became exhausted and his mind became unstable from the first year, or rather, from the first month, of his entry into society.
In this short period of time, you experience all the physical fatigue and mental stress that you would experience in a lifetime.
But the wealth and fame he has acquired are ultimately no more than a toy collector's treasure chest, offering little physical comfort or peace of mind.
Rather, living with such things is more cumbersome and even uncomfortable.
It is rather desirable that nature encourages humans in this way.
The power that makes humans work tirelessly and start new businesses is actually a kind of deception that nature has given to humans.
--- 「Part 4.
Chapter 1.
From “On the Beauty and Influence of Utility in Works of Art”
The Stoics viewed human life as a game requiring sophisticated skill.
What matters in this game is not the stakes or the outcome.
The real fun lies in playing fair, doing your best, and playing skillfully.
Even if a great player, despite all his skills, is defeated by a twist of fate, the defeat is by no means a tragedy.
Rather, he has done nothing wrong and has nothing to be ashamed of.
According to the Stoics, human life, no matter how much profit it may bring, is ultimately only a 'two-penny stake'.
Life is too trivial and fleeting to be an object of intense obsession or desperate grasping.
What we should truly focus on is not what we gain, but how we live, that is, the appropriateness of our attitude and actions in playing the game of life.
If we view happiness as an external success or outcome, we will inevitably fall into endless anxiety and fear.
Likewise, the person involved puts himself in the position of an observer and imagines what he would feel if he were to see the situation from a third-party perspective.
In the process, the parties portray a more restrained and cool-headed emotional state.
Just as an observer continually thinks, "If I were that person," and thus forms empathy, the person involved also begins to view his or her situation more objectively by imagining, "If I were to see myself through someone else's eyes."
This inner voice of the great judge, which makes emotional congruence possible, is rooted in the dignified and admirable virtues of self-control and self-denial.
--- 「Part 1.
Part 1, Chapter 4.
From “Why do we consider some emotions justified and others unjustified (2)”
Most overnight successes don't endure the journey to success.
He becomes increasingly cynical as he becomes angry at the prideful cold treatment of his former superiors and disappointed by the indifferent attitude of his old friends.
Eventually, he begins to ignore his old friends, despise new acquaintances, and eventually degenerates into an arrogant and isolated person.
In this way he loses everyone's respect.
The essence of human happiness is the feeling of being loved.
From this point of view, a sudden rise in social status does not actually increase happiness.
On the other hand, the success of someone who gradually climbs up the ladder does not create a big ripple effect around them, so there are few people who are jealous of them and they are rather calmly recognized.
Since joy is an inherently pleasant emotion, we willingly participate in that emotion when it is conveyed, no matter how small.
Of course, as long as jealousy doesn't get in the way.
But as long as someone's pleasure doesn't make us envious, we are willing to empathize with that feeling and express it.
But when envy comes into play, we find ourselves unable to empathize with that pleasure, and even in our hearts we are reluctant to accept it.
In contrast, sadness is a painful emotion, so even when something happens to us, our minds tend to ignore it or try to forget it.
We often empathize with sadness even when we don't want to, but conversely, we have a hard time empathizing with joy even when we are willing to do so.
--- 「Part 1.
Part 2, Chapter 5.
From “On Selfish Feelings”
Why do people work so hard and live so hectic lives? What drives their greed and ambition? Why do they pursue wealth, power, and fame so desperately? A humble worker's wage is sufficient for the bare necessities of survival.
What humans truly fear is not pain or poverty, but contempt and ridicule from others.
Sometimes it feels more humiliating to stand before the public with a minor failure than with a major misfortune.
A bloody sight may arouse sympathy, but dirty clothes will only invite ridicule and laughter.
--- 「Part 1.
Part 3, Chapter 2.
From “On the Source of Ambition and the Distinction of Status”
The reason we want praise is because we want to gain friendly feelings from others.
On the other hand, to desire to be worthy of praise means to desire more than just friendly feelings; it means to desire to be the rightful object of those feelings.
Receiving positive evaluations from others and being confident that I deserve them brings inner peace and self-satisfaction.
This peace and contentment are the inner rewards of virtue.
What greater happiness could there be than the assurance that I am loved by others and that I am worthy of that love?
--- 「Part 3.
Chapter 2.
From “On Praise and the Right to Be Praised, and On Blame and the Right to Be Blamed”
Happiness is made up of peace and contentment.
If your mind is not at peace, there can be no satisfaction.
For those who look at the world with a mind of complete equanimity, it is no different from what they can enjoy right here and now.
That joy is always with us, within our reach, and never far away.
Apart from fleeting satisfactions like vanity and a sense of superiority, one can enjoy deep pleasures no different from those enjoyed by the nobility even in a free and simple life.
Ultimately, peace of mind is the source of all real and sustainable happiness, and the surest principle.
--- 「Part 3.
Chapter 3.
From “On the Influence and Authority of Conscience”
Only after the action is over and the intense emotions that triggered it have somewhat subsided can we finally look at it with the calm, impartial eye of an observer.
We can now look at the intense interest and obsession that captivated us yesterday from a little more distance.
But the problem is that this belated reflection cannot stop yesterday's actions, and only leaves behind useless regrets and helpless repentance.
Self-deception is the most fatal weakness of human nature, and more than half of the chaos and disorder in society stems from it.
If we could look at ourselves as others look at us, we would be forced to fundamentally change our overall attitude and behavior in life.
--- 「Part 3.
Chapter 4.
From “On the Nature of Self-Deception and the Origin and Use of General Rules”
The rules of justice are more clearly defined than those of any other virtue, and admit of few exceptions or accommodations.
To explain this difference more easily, let's use an analogy.
The rules of justice may be compared to the rules of grammar, and the rules of the other virtues to the rules of rhetoric.
The practice of justice has social coercion and carries with it moral binding power, but other virtues, such as friendship, mercy, and tolerance, do not have coercion and are not necessarily to be practiced.
Justice is the main pillar that supports the entire building, but charity is like an ornament on a building, which can be encouraged but not forced.
--- 「Part 3.
Chapter 6.
When to act solely out of a sense of duty, and when to act with other motives"
In his quest for the conveniences that wealth and fame would bring, he pushed himself so hard that his body became exhausted and his mind became unstable from the first year, or rather, from the first month, of his entry into society.
In this short period of time, you experience all the physical fatigue and mental stress that you would experience in a lifetime.
But the wealth and fame he has acquired are ultimately no more than a toy collector's treasure chest, offering little physical comfort or peace of mind.
Rather, living with such things is more cumbersome and even uncomfortable.
It is rather desirable that nature encourages humans in this way.
The power that makes humans work tirelessly and start new businesses is actually a kind of deception that nature has given to humans.
--- 「Part 4.
Chapter 1.
From “On the Beauty and Influence of Utility in Works of Art”
The Stoics viewed human life as a game requiring sophisticated skill.
What matters in this game is not the stakes or the outcome.
The real fun lies in playing fair, doing your best, and playing skillfully.
Even if a great player, despite all his skills, is defeated by a twist of fate, the defeat is by no means a tragedy.
Rather, he has done nothing wrong and has nothing to be ashamed of.
According to the Stoics, human life, no matter how much profit it may bring, is ultimately only a 'two-penny stake'.
Life is too trivial and fleeting to be an object of intense obsession or desperate grasping.
What we should truly focus on is not what we gain, but how we live, that is, the appropriateness of our attitude and actions in playing the game of life.
If we view happiness as an external success or outcome, we will inevitably fall into endless anxiety and fear.
--- 「Part 7.
Part 2, Chapter 1.
From “On Systems That See the Essence of Virtue in the Appropriateness of Action”
Part 2, Chapter 1.
From “On Systems That See the Essence of Virtue in the Appropriateness of Action”
Publisher's Review
Modern people in the 21st century live in an endless race.
I believe I'll be happier if I have more, but my anxiety deepens and my heart feels empty. I'm constantly swayed by social media "likes," anxious about other people's success stories, and flip through self-help books every night.
Adam Smith's "The Theory of Moral Sentiments" penetrated this inconvenient truth 250 years ago: why we so desperately crave the gaze of others, and how we can regain inner peace.
Many people remember Smith only as the author of The Wealth of Nations, but he was also a moral philosopher who dissected the human mind throughout his life.
In particular, the sixth edition, completed in 1790, just before his death, significantly expanded the discussion of virtue and self-control.
This book is a profound psychological and ethical treatise that meticulously analyzes how human emotions and judgment work and how they sustain society.
Why the king's palace is worse than a beggar's dwelling by the roadside
Smith asks uncomfortable questions.
Why do we crave wealth and power? To survive? Absolutely not.
Even a simple worker's wage is enough to provide food, clothing and shelter.
The real reason is that we want to get other people's attention, interest, and recognition.
The mansions and gardens of the rich, the luxury cars and designer bags… all of these are more like decorations to elicit admiration from others than practical conveniences.
We pursue wealth not to be happy, but out of vanity, hoping that others will envy and notice us.
Smith explains this in the fable "The Poor Man's Son."
In his youth, he is constantly tense and anxious about acquiring wealth and fame.
Work day and night, beat your competitors, and keep an eye on your boss.
But it is only when you are old and lying in bed that you realize it.
That he had sacrificed the peace and security of everyday life for a futile goal throughout his life.
Smith even says this:
Even a beggar sitting on the roadside basking in the sun already enjoys the blessing of safety that kings had to work hard for.
The king's palace is splendid, but inside it is always full of constant vigilance and intrigue.
On the other hand, the beggar has nothing to lose, so he is at peace under the warm sunlight.
This paradoxical insight can be read as the most powerful warning about modern people's endless consumption and competition.
The Judge Within: The Double Mirror of Empathy
How can a human society, filled with selfishness and vanity, survive without collapsing? Smith finds the answer in "sympathy."
Empathy here is not simply sympathy, but the ability to “imaginatively put yourself in someone else’s shoes.”
True empathy comes not from witnessing intense emotions, but from understanding the context that gave rise to those emotions.
What's more interesting is that this empathy mechanism also comes into play when we judge our own behavior.
We are divided into the 'me as an actor' who acts and the 'me as an impartial observer' who judges it.
This inner judge looks at me through the eyes of another and asks:
“Is my behavior objectively appropriate?” For example, when you are treated unfairly and become angry, you, the doer, tremble with rage, but the impartial observer within you coldly questions it.
“Is it appropriate to be this angry in this situation?” When the actor moderates his or her intense emotions to match the observer’s perspective, only then does emotional balance occur, and we gain inner peace and self-acceptance.
Anger with dignity, silence with strength
When I hear unfair things, I want to refute them, and when I am treated unfairly, I become angry.
But at that moment, another voice whispers in my mind.
“If I were a third party, how would I view myself now?” The ‘impartial observer’ of which Adam Smith spoke is precisely that inner judge.
Smith saw dignity in those who remained silent even in extreme pain.
His silence is not a sign of helplessness, but of self-command.
A patient who smiles in bed, a person who doesn't get angry easily even when they are wronged - they respect themselves by controlling their emotions.
However, that does not mean that anger is an emotion that should disappear.
“Justice begins with anger,” Smith said.
But when that anger is controlled rather than exploded, it turns into the energy of justice rather than revenge.
A truly strong person is one who is not swayed by the praise of others, but who seeks approval from his own conscience, or from an impartial observer.
When we pursue the 'worthiness of praise' rather than praise itself, anger turns into dignity and silence into strength.
Only then can we become human beings who can nod to ourselves.
The Invisible Hand: Prosperity Without Conscience Never Lasts
The 'invisible hand' that appears in 'The Wealth of Nations' refers to the 'natural order' that leads an individual's selfish desires to contribute to the benefit of society as a whole in an unintended way.
For example, a rich man may own a large piece of land to fill his own stomach, but he cannot consume all the produce on his own, so he ends up hiring thousands of workers and paying them wages.
The selfish motives of the rich end up supporting the livelihoods of many.
However, Smith emphasized that society functions harmoniously only when selfishness is controlled by morality.
In other words, the “invisible hand” of The Wealth of Nations can never be fully understood without the “impartial observer” of The Theory of Moral Sentiments.
One deals with the market, the other with the human conscience.
When these two are connected, Smith's worldview is complete.
Ultimately, for Smith, morality was a prerequisite for economics.
Only when fair observers are awake can the freedom of the market not be corrupted and selfishness not trample on the suffering of others.
What Smith warned in 18th-century Scotland was the truth: “Prosperity without conscience is short-lived.”
The Complete Edition of Smith's Philosophy: A Textbook on Human Dignity
The modern intellectual classic, The Theory of Moral Sentiments, is a definitive translation of the final version (6th edition, 1790) that Adam Smith completed just before his death.
This final edition is not a mere revision, but the culmination of what Smith himself called his "practical system of morality."
Additionally, Smith's special paper, "An Essay on the Origin of Language," which is the only one included in Korea, connects the development of language with the principles of division of labor and exchange, and provides insight into the evolution of emotions and civilization.
This paper is a crucial key to understanding the core concepts of The Theory of Moral Sentiments: the "impartial observer" and the "division of labor."
Translator Lee Jong-in's commentary clearly unravels Smith's complex argument structure, and the modern, supplementary subheadings help readers interpret the book anew in today's context.
Additionally, for the first time in Korea, an extensive dictionary of explanatory notes on over 180 figures has been included, making it easy to understand the context from which the figures mentioned by Smith were introduced.
This book, which goes beyond economics to encompass philosophy, politics, and culture, is the final and complete version of human understanding left by Smith, the "philosopher of wealth," and a classic of the times that reminds us how to maintain dignity through intelligence.
I believe I'll be happier if I have more, but my anxiety deepens and my heart feels empty. I'm constantly swayed by social media "likes," anxious about other people's success stories, and flip through self-help books every night.
Adam Smith's "The Theory of Moral Sentiments" penetrated this inconvenient truth 250 years ago: why we so desperately crave the gaze of others, and how we can regain inner peace.
Many people remember Smith only as the author of The Wealth of Nations, but he was also a moral philosopher who dissected the human mind throughout his life.
In particular, the sixth edition, completed in 1790, just before his death, significantly expanded the discussion of virtue and self-control.
This book is a profound psychological and ethical treatise that meticulously analyzes how human emotions and judgment work and how they sustain society.
Why the king's palace is worse than a beggar's dwelling by the roadside
Smith asks uncomfortable questions.
Why do we crave wealth and power? To survive? Absolutely not.
Even a simple worker's wage is enough to provide food, clothing and shelter.
The real reason is that we want to get other people's attention, interest, and recognition.
The mansions and gardens of the rich, the luxury cars and designer bags… all of these are more like decorations to elicit admiration from others than practical conveniences.
We pursue wealth not to be happy, but out of vanity, hoping that others will envy and notice us.
Smith explains this in the fable "The Poor Man's Son."
In his youth, he is constantly tense and anxious about acquiring wealth and fame.
Work day and night, beat your competitors, and keep an eye on your boss.
But it is only when you are old and lying in bed that you realize it.
That he had sacrificed the peace and security of everyday life for a futile goal throughout his life.
Smith even says this:
Even a beggar sitting on the roadside basking in the sun already enjoys the blessing of safety that kings had to work hard for.
The king's palace is splendid, but inside it is always full of constant vigilance and intrigue.
On the other hand, the beggar has nothing to lose, so he is at peace under the warm sunlight.
This paradoxical insight can be read as the most powerful warning about modern people's endless consumption and competition.
The Judge Within: The Double Mirror of Empathy
How can a human society, filled with selfishness and vanity, survive without collapsing? Smith finds the answer in "sympathy."
Empathy here is not simply sympathy, but the ability to “imaginatively put yourself in someone else’s shoes.”
True empathy comes not from witnessing intense emotions, but from understanding the context that gave rise to those emotions.
What's more interesting is that this empathy mechanism also comes into play when we judge our own behavior.
We are divided into the 'me as an actor' who acts and the 'me as an impartial observer' who judges it.
This inner judge looks at me through the eyes of another and asks:
“Is my behavior objectively appropriate?” For example, when you are treated unfairly and become angry, you, the doer, tremble with rage, but the impartial observer within you coldly questions it.
“Is it appropriate to be this angry in this situation?” When the actor moderates his or her intense emotions to match the observer’s perspective, only then does emotional balance occur, and we gain inner peace and self-acceptance.
Anger with dignity, silence with strength
When I hear unfair things, I want to refute them, and when I am treated unfairly, I become angry.
But at that moment, another voice whispers in my mind.
“If I were a third party, how would I view myself now?” The ‘impartial observer’ of which Adam Smith spoke is precisely that inner judge.
Smith saw dignity in those who remained silent even in extreme pain.
His silence is not a sign of helplessness, but of self-command.
A patient who smiles in bed, a person who doesn't get angry easily even when they are wronged - they respect themselves by controlling their emotions.
However, that does not mean that anger is an emotion that should disappear.
“Justice begins with anger,” Smith said.
But when that anger is controlled rather than exploded, it turns into the energy of justice rather than revenge.
A truly strong person is one who is not swayed by the praise of others, but who seeks approval from his own conscience, or from an impartial observer.
When we pursue the 'worthiness of praise' rather than praise itself, anger turns into dignity and silence into strength.
Only then can we become human beings who can nod to ourselves.
The Invisible Hand: Prosperity Without Conscience Never Lasts
The 'invisible hand' that appears in 'The Wealth of Nations' refers to the 'natural order' that leads an individual's selfish desires to contribute to the benefit of society as a whole in an unintended way.
For example, a rich man may own a large piece of land to fill his own stomach, but he cannot consume all the produce on his own, so he ends up hiring thousands of workers and paying them wages.
The selfish motives of the rich end up supporting the livelihoods of many.
However, Smith emphasized that society functions harmoniously only when selfishness is controlled by morality.
In other words, the “invisible hand” of The Wealth of Nations can never be fully understood without the “impartial observer” of The Theory of Moral Sentiments.
One deals with the market, the other with the human conscience.
When these two are connected, Smith's worldview is complete.
Ultimately, for Smith, morality was a prerequisite for economics.
Only when fair observers are awake can the freedom of the market not be corrupted and selfishness not trample on the suffering of others.
What Smith warned in 18th-century Scotland was the truth: “Prosperity without conscience is short-lived.”
The Complete Edition of Smith's Philosophy: A Textbook on Human Dignity
The modern intellectual classic, The Theory of Moral Sentiments, is a definitive translation of the final version (6th edition, 1790) that Adam Smith completed just before his death.
This final edition is not a mere revision, but the culmination of what Smith himself called his "practical system of morality."
Additionally, Smith's special paper, "An Essay on the Origin of Language," which is the only one included in Korea, connects the development of language with the principles of division of labor and exchange, and provides insight into the evolution of emotions and civilization.
This paper is a crucial key to understanding the core concepts of The Theory of Moral Sentiments: the "impartial observer" and the "division of labor."
Translator Lee Jong-in's commentary clearly unravels Smith's complex argument structure, and the modern, supplementary subheadings help readers interpret the book anew in today's context.
Additionally, for the first time in Korea, an extensive dictionary of explanatory notes on over 180 figures has been included, making it easy to understand the context from which the figures mentioned by Smith were introduced.
This book, which goes beyond economics to encompass philosophy, politics, and culture, is the final and complete version of human understanding left by Smith, the "philosopher of wealth," and a classic of the times that reminds us how to maintain dignity through intelligence.
GOODS SPECIFICS
- Date of issue: November 7, 2025
- Page count, weight, size: 744 pages | 150*225*40mm
- ISBN13: 9791139728453
- ISBN10: 1139728458
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