However at the same time I would like to see somewhere were Smith said it himself more directly. There is also a lot of visual stuff in there that seems at times to be non metaphorical. I get the impression that Smith's spectator both watches and listens. It is probably not that important. Post a comment.
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Mathematics MMath (UCAS G)
In: Business and Management. In this paper, I will explain the fascinating ethical theory of Utilitarianism and discuss about two very influential people to Utilitarianism, who are Jeremy Bentham, and John Stuart Mill. Along with discussing their contributes to this theory, I will evaluate their personal perspective on Utilitarianism and determine which is more plausible between the two. Ultimately, by doing this I will be able to support the idea that Utilitarianism is not an overall plausible ethical theory to follow. Utilitarianism is a type ethical theory from the ethical objective theory called Consequentialism. Much like in the Consequentialism theory, where morally right and wrong decisions are completely dependent on the consequences produce by an action, morality in Utilitarianism is reliant on the utility of the consequences produced by an action. Utility in this sense means the usefulness of a consequence or the benefits the consequence brings to those all affect by the action.
Mathematics MMath (UCAS G103)
In Theory of Moral Sentiments , Smith offers a modified version of the rational, self-interested individualism articulated by the classical liberals Thomas Hobbes and John Locke whose works my students read in the first semester of our sophomore core curriculum sequence. We understand ourselves, Smith argues, as both agents and spectators, agents acting in the full awareness that we have an audience and spectators constantly observing, evaluating, and sympathizing with or not the actions of others. Among the things each of us self-interestedly wants—indeed, one of the most important—is the sympathetic approval of others. Upon these two different efforts, upon that of the spectator to enter into the sentiments of the person principally concerned, and upon that of the person principally concerned, to bring down his emotions to what the spectator can go along with, are founded two different sets of virtues. The soft, the gentle, the amiable virtues, the virtues of candid condescension and indulgent humanity, are founded upon the one; the great, the awful and respectable, the virtues of self-denial, of self-government, of that command of the passions which subjects all the movements of our nature to what our own dignity and honour, and the propriety of our own conduct require, take their origin from the other.
The Idea of Justice. The Indian Nobel laureate Amartya Sen, born in , is one of the most important public intellectuals of our age, an original thinker whose work transcends the standard disciplinary boundaries. His Nobel Prize was awarded for his work in welfare economics, but to describe him as an "economist'' as the term is understood today would be inaccurate. Better would be "social philosopher,'' or, better still, the old term "political economist,'' since the scope and range of Sen's work is directly comparable to that of such eighteenth- and nineteenth-century practitioners of political economy as Adam Smith, John Stuart Mill, and Karl Marx. Indeed, Marx and especially Smith are key reference points for Sen, although it is Smith's Theory of Moral Sentiments rather than his Wealth of Nations to which Sen refers most often, and similarly it is Marx's more explicitly philosophical works rather than Capital that appeal to him.