Front Page Titles (by Subject) chap. ii: Of those Passions which take their origin from a particular turn or habit of the Imagination - Glasgow Edition of the Works and Correspondence Vol. 1 The Theory of Moral Sentiments
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chap. ii: Of those Passions which take their origin from a particular turn or habit of the Imagination - Adam Smith, Glasgow Edition of the Works and Correspondence Vol. 1 The Theory of Moral Sentiments 
The Theory of Moral Sentiments, ed. D.D. Raphael and A.L. Macfie, vol. I of the Glasgow Edition of the Works and Correspondence of Adam Smith (Indianapolis: Liberty Fund, 1982).
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Of those Passions which take their origin from a particular turn or habit of the Imagination
1Even of the passions derived from the imagination, those which take their origin from a peculiar turn or habit it has acquired, though they may be acknowledged to be perfectly natural, are, however, but little sympathized with. The imaginations of mankind, not having acquired that particular turn, cannot enter into them; and such passions, though they may be allowed to be almost unavoidable in some part of life, are always, in some measure, ridiculous. This is the case with that strong attachment which naturally grows up between two persons of different sexes, who have long fixed their thoughts upon one another. Our imagination not having run in the same channel with that of the lover, we cannot enter into the eagerness of his emotions. If our friend has been injured, we readily sympathize with his resentment, and grow angry with the very person with whom he is angry. If he has received a benefit, we readily enter into his gratitude, and have a very high sense of the merit of his benefactor. But if he is in love, though we may think his passion just as reasonable as any of the kind, yet we never think ourselves bound to conceive a passion of the same kind, and for the same person for whom he has conceived it. The passion appears to every body, but the man who feels it, entirely disproportioned to the value of the object; and love, though it is pardoned in a certain age because we know it is natural, is always laughed at, because we cannot enter into it. All serious and strong expressions of it appear ridiculous to a third person; aand though a lover may be good company to his mistress, he is so to nobody else.a He himself is sensible of this; and as long as he continues in his sober senses, endeavours to treat his own passion with raillery and ridicule. It is the only style in which we care to hear of it; because it is the only style in which we ourselves are disposed to talk of it. We grow weary of the grave, pedantic, and long–sentenced love of Cowley and bPetrarca,b who never have done with exaggerating the violence of their attachments; but the gaiety of Ovid, and the gallantry of Horace, are always agreeable.
2But though we feel no proper sympathy with an attachment of this kind, though we never approach even in imagination towards conceiving a passion for that particular person, yet as we either have conceived, or may be disposed to conceive, passions of the same kind, we readily enter into those high hopes of happiness which are proposed from its gratification, as well as into that exquisite distress which is feared from its disappointment. It interests us not as a passion, but as a situation that gives occasion to other passions which interest us; to hope, to fear, and to distress of every kind: in the same manner as in a description of a sea voyage, it is not the hunger which interests us, but the distress which that hunger occasions. Though we do not properly enter into the attachment of the lover, we readily go along with those expectations of romantic happiness which he derives from it. We feel how natural it is for the mind, in a certain situation, relaxed with indolence, and fatigued with the violence of desire, to long for serenity and quiet, to hope to find them in the gratification of that passion which distracts it, and to frame to itself the idea of that life of pastoral tranquillity and retirement which the elegant, the tender, and the passionate Tibullus takes so much pleasure in describing; a life like what the poets describe in the Fortunate Islands,1 a life of friendship, liberty, and repose; free from labour, and from care, and from all the turbulent passions which attend them. Even scenes of this kind interest us most, when they are painted rather as what is hoped, than as what is enjoyed. The grossness of that passion, which mixes with, and is, perhaps, the foundation of love, disappears when its gratification is far off and at a distance; but renders the whole offensive, when described as what is immediately possessed. The happy passion, upon this account, interests us much less than the fearful and the melancholy. We tremble for whatever can disappoint such natural and agreeable hopes: and thus enter into all the anxiety, and concern, and distress of the lover.
3Hence it is, that, in some modern tragedies and romances, this passion appears so wonderfully interesting. It is not so much the love of Castalio and Monimia which attaches us in the Orphan,2 as the distress which that love occasions. The author who should introduce two lovers, in a scene of perfect security, expressing their mutual fondness for one another, would excite laughter, and not sympathy. If a scene of this kind is ever admitted into a tragedy, it is always, in some measure, improper, and is endured, not from any sympathy with the passion that is expressed in it, but from concern for the dangers and difficulties with which the audience foresee that its gratification is likely to be attended.
4The reserve which the laws of society impose upon the fair sex, with regard to this weakness, renders it more peculiarly distressful in them, and, upon that very account, more deeply interesting. We are charmed with the love of Phaedra, as it is expressed in the French tragedy of that name,3 notwithstanding all the extravagance and guilt which attend it. That very extravagance and guilt may be said, in some measure, to recommend it to us. Her fear, her shame, her remorse, her horror, her despair, become thereby more natural and interesting. All the secondary passions, if I may be allowed to call them so, which arise from the situation of love, become necessarily more furious and violent; and it is with these secondary passions only that we can properly be said to sympathize.
5Of all the passions, however, which are so extravagantly disproportioned to the value of their objects, love is the only one that appears, even to the weakest minds, to have any thing in it that is either graceful or agreeable. In itself, first of all, though it may be ridiculous, it is not naturally odious; and though its consequences are often fatal and dreadful, its intentions are seldom mischievous. And then, though there is little propriety in the passion itself, there is a good deal in some of those which always accompany it. There is in love a strong mixture of humanity, generosity, kindness, friendship, esteem; passions with which, of all others, for reasons which shall be explained immediately, we have the greatest propensity to sympathize, even notwithstanding we are sensible that they are, in some measure, excessive. The sympathy which we feel with them, renders the passion which they accompany less disagreeable, and supports it in our imagination, notwithstanding all the vices which commonly go along with it; though in the one sex it necessarily leads to the last ruin and infamy; and though in the other, where it is apprehended to be least fatal, it is almost always attended with an incapacity for labour, a neglect of duty, a contempt of fame, and even of common reputation. Notwithstanding all this, the degree of sensibility and generosity with which it is supposed to be accompanied, renders it to many the object of vanity; and they are fond of appearing capable of feeling what would do them no honour if they had really felt it.
6It is for a reason of the same kind, that a certain reserve is necessary when we talk of our own friends, our own studies, our own professions. All these are objects which we cannot expect should interest our companions in the same degree in which they interest us. And it is for want of this reserve, that the one half of mankind make bad company to the other. A philosopher is company to a philosopher only; the member of a club, to his own little knot of companions.
[a–a] and if the lover is not good company to his mistress, he is to no body else. 1–3 and if the lover is not . . . he is so to no body else. 4 5
[b–b] Propertius, 1–5
 In ancient Greek myth the Fortunate Islands or Islands of the Blessed were the abode of the virtuous in the life after death. Hesiod (Works and Days, 170 ff.) and Pindar (Olympian Odes, 2.61 ff.) both describe it as a life free from toil and care.
The Orphan by Thomas Otway.
 Racine’s Phèdre.