Relationships across generations are among the most profound connections we can forge, shaping our beliefs, aspirations, and values. In The Theory of Moral Sentiments (TMS), Adam Smith positions the human experience as fundamentally relational. But do interactions between the young and the old play a unique role in our moral development?
My experiences suggest a resounding “yes.” Smith contends that our sense of morality is cultivated through our interactions with others, who serve as benchmarks for moral approval or disapproval. Within this framework, relationships are crucial, particularly those that challenge our self-perception.
At the heart of this discussion lies the concept of sympathy, which underscores the immense significance of human connections in moral development.
- We cannot assess our own feelings and intentions without stepping outside ourselves, attempting to view our actions from a distance—preferably through the eyes of others. This effort involves considering how an impartial observer would perceive our conduct.
While emotions and passions are personal experiences, the feedback we receive from others—whether approval or disapproval—can lead to either sympathy (a harmony of sentiments) or antipathy (a discord of sentiments).
Friendships, market relationships, and familial ties all act as reflective surfaces, teaching us how to engage appropriately with our passions. The interplay between the young and the old creates opportunities to cultivate sympathy through diverse perspectives. Smith highlights several advantages of intergenerational relationships, which are explored below.
The Season of Gaiety
The interplay between youthful exuberance and seasoned wisdom manifests in the exchanges between the old and the young. Children, with their boundless joy, have a remarkable ability to uplift those around them. Although Smith did not have children, he clearly recognized the infectious nature of a child’s joy:
- There is nothing as graceful as the habitual cheerfulness that springs from a genuine appreciation for the small pleasures life offers. We easily resonate with this joy, which in turn inspires us to view even mundane experiences through the same delightful lens. This is why the gaiety of youth effortlessly captures our affections.
By sharing in a child’s joy, we alter our own perspective, enabling us to face challenges with a more optimistic outlook.
Prudent Parenting
While delightful, the unbridled passions of youth often necessitate a degree of temperance. Gaiety, after all, is not inherently protective. The wisdom that comes with age offers a crucial counterbalance to the lighthearted antics of the young. Smith notes, “The primary lessons imparted to children aim to teach them how to avoid harm.” Though perhaps less whimsical, parental guidance embodies the virtue of prudence.
Smith identifies folly and a lack of self-discipline as inherent weaknesses of youth. He critiques the superficial friendships often formed by young people, noting that such relationships, typically based on minor similarities in character, seldom align with the ideals of true friendship. This critique can be extended to highlight a general indifference towards the collective well-being.
Young children, steeped in self-absorption, lack the perspective to see themselves through the eyes of others. Smith observes, “A very young child possesses no self-command,” instead relying on their caregivers to address their discomforts. While parents can help mitigate these emotional outbursts, it is only when a child engages with peers—“the great school of self-command”—that they begin to understand their emotions as others perceive them. The individual who exhibits “constancy and firmness” has been shaped by this social experience, learning to view themselves through the lens of an impartial observer. While the capacity for virtue isn’t strictly tied to age, younger individuals, less practiced in empathy and self-regulation, stand to gain significantly from relationships with their more seasoned counterparts.
A Balm for Despair
Smith contrasts the characteristics of youth with those of old age, remarking, “We are charmed by the vivacity of youth and even the playfulness of childhood; however, we often find ourselves wearied by the dull gravity that can accompany aging.” This observation subtly critiques those who succumb to despair. Yet, this “gravity” is not insurmountable. Engaging in sympathy with the young can rejuvenate a weary spirit:
- The joy radiating from youth seems to invigorate even the most aged souls, lifting them to a more buoyant state than usual. They momentarily forget their infirmities, welcoming back the agreeable feelings they have long neglected, embracing them like an old friend after a long separation.
“Happiness is a passion that flows naturally from youth but must be cultivated in old age.”
Happiness, a natural inclination of youth, requires nurturing in old age, particularly when faced with physical ailments. Engaging in others’ experiences through sympathy offers a refreshing escape from entrenched mental habits.
Deceptive Ambition
Joy may be more conspicuous than the virtues possessed by the elderly, yet the latter are far from lacking in moral acuity. In The Theory of Moral Sentiments, Smith reflects on humanity’s fixation with comfort, utility, and distinction, illustrated through the parable of the poor man’s son. In his youth, the son aspires to the material comforts enjoyed by the wealthy. He believes that opulence—a palace, a carriage, and servants—will equate to happiness. In his relentless pursuit of these luxuries, he sacrifices the tranquility he could have enjoyed, abandoning “humble security and contentment.” However, by the time he reaches old age, he realizes that “wealth and greatness are mere trinkets of frivolous utility,” offering no more peace than a decorative item.
Smith acknowledges that many fall prey to the same empty promises as the poor man’s son, mistaking material wealth for genuine happiness. This misguided ambition, a perilous vice, often loses its allure as one ages.
- In the face of illness and the fatigue of aging, the allure of vain distinctions fades. For those in this predicament, such pursuits no longer hold the charm they once did. In their hearts, they curse ambition, lamenting the ease and leisure of youth—pleasures they foolishly sacrificed for what, once obtained, fails to provide real satisfaction.
Experiencing the frailties that accompany age and illness imparts wisdom that eludes the young, ambitious individual. While Smith does not entirely denounce ambition—it can inspire people to create and innovate—he warns that it is often a “deception” that young people should be cautioned against. The elderly, having experienced life’s fullness, can guide the ambitious youth who misinterprets the pathway to happiness. The tale of the poor man’s son serves as a cautionary tale, inviting readers to empathize with the character’s disappointment and proceed with wisdom.
Smith’s Regard for the Elderly
In addition to delineating the contrasts between youth and old age, Smith emphasizes the inherent dignity of the elderly. He asserts that how we treat older individuals reflects our virtue: “The frailty of childhood elicits compassion even from the most hardened souls. It is only the virtuous and humane who do not regard the infirmities of old age with contempt.” While it may be easy to respond kindly to a child, extending that same compassion to the elderly requires a conscious effort. Sympathy has the power to reshape our natural inclinations and aversions, allowing us to transcend transactional relationships.
It is my belief that Smith would advocate for the cultivation of intergenerational relationships as a crucial component of moral growth. The advantages of these connections underscore Smith’s assertion that moral faculties are honed in social environments through the exchange of sympathy. Each life stage offers sentiments that enrich the experiences of others, ensuring that every child, parent, grandparent, and mentor plays a vital role in nurturing virtue.
Footnotes
[1] The Theory of Moral Sentiments, by Adam Smith. 110.2
[2] TMS 110.3
[3] TMS 42.3
[4] TMS 212.1
[5] “The care of health, fortune, rank, and reputation—elements considered essential for comfort and happiness—are seen as the proper domain of virtue known as Prudence” (213.5).
[6] TMS 225.18
[7] TMS 145.22
[8] TMS 145.22
[9] TMS 146.25
[10] TMS 246.21
[11] TMS 42.3
[12] TMS 181.8
[13] TMS 181.8
[14] TMS 182.8
[15] TMS 183.10
[16] TMS 219.3
Anna Claire Flowers is a Ph.D. student in Economics at George Mason University. She holds a BA in Public Administration and a BA in Economics from Samford University. Her research interests focus on family economics, particularly the economic significance of family relationships and factors influencing family decision-making.
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