Epstein: Finding Hope Locally
The release of the Epstein files has been a historically grand source of outrage. Almost everybody and their mothers are taking to the internet to be the next to call for mass arrests and justice. These calls seem to be mere screaming in the void. There is great outrage around a problem physically distant from most; and it seems to be perpetuating a sense of helplessness amongst those consuming media online. To seek understanding on what can be done or who to be in a time like now, one could take to the teachings of Adam Smith. Adam Smith, 18th century philosopher and economist, is referred to as the father of modern economics and perhaps more so appreciated for his writings on moral philosophy. Despite having been arrived to through reasoning and a primarily secular standpoint, Smith’s viewpoints parallel Catholic faith teachings that are urgent to employ in modern times.
Smith begins by arguing that humans are naturally capable of sympathy even though they will never be able to experience another’s feelings. Humans learn to understand others by placing themselves in other’s situations. This applies to all emotions, not just suffering. As an extension of this, humans tend to judge the validity of other’s emotions by the same process of putting oneself into the other’s situation and comparing what they would feel differently. If the emotions match, we approve. If not, we disapprove. Smith goes on to assert that two sets of virtues result from sympathy: amiable and respectable virtues. Amiable virtues are empathetical and kind, whereas respectable virtues involve self-denial. Smith views ideal virtue as a combination of both. When one exercises sympathy for another, he should view the other as lovable and seek genuine care and kindness for them. This comes with the respectable virtues as a limit: sympathy should come from the viewpoint of a neutral third person; or what Smith refers to as an “impartial spectator” (Smith 5). Any sympathy beyond what an impartial spectator would experience becomes disproportionate and socially disruptive.
Smith further underscores the importance of taking on the viewpoint of an impartial spectator by acknowledging human bias. An impartial spectator still has opinions on situations. Humans drawing on their own experiences have self-love that distorts the perception of their own interests. The 3rd person conscience allows humans to act justly because it reminds that one is simply one among many. Smith recalls the story of a European man to emphasize how self-interest distorts moral action. The European man is of good character and learns of an earthquake that kills millions of people in China. He reacts by expressing sorrow and perhaps considering economic impacts before soundly falling asleep. But if this man were to be told he would lose his little finger tomorrow, he would not sleep at all. The key point Smith develops with this story is that there is more to morality than just the feeling. He asserts that is respectable to understand that trying to help the millions of victims, and everyone else in the world simultaneously, is unsustainable (Smith 8).
Human judgement is distorted precisely when accuracy is most important: in the heat of the passion just before the action. In the moments before acting, humans see less of what an impartial spectator would see as they are blinded by existing in the moment. Human emotion gets in the way of seeing a situation without bias. Smith mentions impact of human emotion in the moment to highlight that humans are not fully candid. As a result of the emotionally driven action, humans tend to continue feeding self-interest and defend their actions. Justifying self-interested anger is easier than facing the difficulty of a choice (Smith 11). Smith underscores that general moral rules are necessary and are formed from repeated experiences that humans either approve of or disapprove of. General rules allow humans to act from an impartial viewpoint, even in the heat of a moment.
Smith ties general moral rules to religion, claiming that moral rules are divine providence and that acting morally advances God’s plan for universal human happiness. Religion reinforces one’s natural desire to do good through the weight of God’s judgement (Smith 14). A key religious point of Smith’s is that genuine religion requires moral conduct as its foundation rather than just part of ritual. Though, he notes that benevolent actions require genuine feelings to motivate humans and that acting from duty alone is insufficient (Smith 19).
Smith goes on to describe a young man that is born into a poor family and finds ambition to become rich and escape the struggles of becoming poor. In pursuit of illusionary happiness propped up by the idea of wealth, tranquility is sacrificed (Smith 21). When the young man grows old and wealthy, he realizes that wealth is hollow and the idea that wealth brings happiness is deceptive. Smith asserts that this deception is useful in society because it is precisely what drives societal growth. One who becomes rich can stuff his stomach only as much as a poor man can, so excess wealth naturally distributes to the poor as necessities. He refers this natural distribution as the “invisible hand” (Smith 23).
Smith views prudence as a tool for governing care for one’s health, fortune, and reputation. The prudent man is sincere, modest, frugal, and steady. He avoids risk and values competence over social display (Smith 25). Prudence towards noble public ends combine with justice, benevolence, and self-command to form the most desirable character (Smith 29). An element of prudence is keeping a favored few selections of close friends that relates to Smith’s theory of natural benevolence. Smith argues that nature orders delegations of sympathy in concentric circles moving out from the self to family, to friends, then to strangers. Affection we experience with others is habitual sympathy, meaning the more life shared with other results in a stronger bond (Smith 31).
Beyond natural benevolence extended to those closest to oneself, Smith argues that goodwill can extend to all beings (Smith 44). This goodwill is limited by the fact that effective action is limited to one’s own sphere. Because of this limitation, universal benevolence only brings happiness to those grounded in trust that a benevolent God overseeing the good of the whole population according to Smith. A Man’s proper duty is to take care of his immediate family and friends (Smith 46).
Smith’s central argument is that sympathy is the foundation for a moral life. Humans must feel for others and this feeling demands action. Having the lens of an impartial spectator corrects the human default of self-deception and self-interest. The concentric circles of responsibility obligation establish a sustainable model for making effective change in the world because universal goodwill not acted on leads to dissatisfaction. And universal benevolence without theological backing cannot be a reliable source of happiness.
Catholic Theology takes these premises further by providing what a primarily reasoning based lens lacks. Theology teaches that humans all bear the image of God that gives you a fixed reason to act in a way independent of social approval, personal comfort, or instantly gratified results. The Catholic principal of subsidiarity calls on members to direct action to the most local levels possible. Hope is a core virtue that allows for confidence in a positive outcome both in Heaven and Earth for all who believe. And works of mercy take Smith’s views from philosophical framework to obligatory expression of Catholic moral life.
The principal of subsidiarity mirrors Smith’s concentric circles idea. Humans feel most sympathy for those closest to themselves. Through the Chinese earthquake story, Smith teaches that problems closer to oneself, even with a fraction of the consequence, are significantly deeper felt. With online media accessible always via phones, humans have no barrier or limit of exposure to even far away problems. Smith warns that universal benevolence is unsustainable for those who want to fix all problems. Now humans are constantly exposed to the problems in a way that is meant to hook their attention and foster as much emotion and attention from them as possible. By taking to their local church, humans can connect with a localized goal and community. Contributing to the local church allows for direct impact in the town’s community as well as fostering of hope.
Smith mentions belief in a benevolent God being a necessary aspect of sustainable universal benevolence. The Catholic church grows this belief among members through prayer to God and repeated professions of faith. Additionally, the saints, also prayed to and recognized by the Church, serve as human examples of God working through people to perform miracles and spectacular works grounded in faith. Hope in the resurrection allows for humans not only to relieve worries regarding earthly catastrophes, but to have confidence in eternal life after the death of the flesh that brings upon temptation to sin and fall from God’s grace. The hope provides the reasoning behind pursuing the ideal state of being and moral framework taught by Christ. Hope in the resurrection and eternal life offers a unique motivation for service as it allows humans to see the poor as Christ sees them. In this lens, Christ becomes the impartial observer as He acts in a way detached from individual desire, free from sin. Those following Christ compare their actions against what Christ would do. Additionally, the power of prayer is understood and acted on by Catholics which calls for the power of God to work on those prayed for in accordance with His will. Hope in this ideal encourages service to God and the members of His Church, who are all one in Christ.
Smith’s views are limited to a philosophical framework to work within. The Catholic Church calls on its members to perform works as an obligatory expression of one’s faith. Through emphasis on local service and hope in the resurrection, Catholics are motivated to make positive change around the world. They do not lack the belief in a universally benevolent God and that contributes to a sustainable happiness. In applying these Catholic teachings to the hopeless feelings brought on by the release of the Epstein files, I have found that it is crucial to look to more local problems as an individual seeking genuine impact. As a Chicagoan, I walk past homeless people on the streets daily. Scarcely do people pay any attention to them, and it is even more rare to see interactions with them. Smith does argue that one should provide for their immediate circles before providing for strangers as most don’t have the resources to sustainably provide for all who struggle. But does that mean ignoring homeless people altogether?
I’ve been speaking with homeless people recently and have learned that many share Christian faith values that bring them strength to endure their conditions. On the way to class, it costs me nothing to share a moment with them and provide for them a sense of connection to a society that often rejects them. I have also found it incredibly possible, and quite frankly easy, to fit a peanut butter and honey sandwich into my red Wenger backpack. It’s a big backpack, but perhaps others can fit at least a package of trail mix or fruit to give out to those in need on their way to work even if they don’t have time to speak with the homeless. I talk to many about how they interact with homeless people, and the main fear is that the homeless will use money to purchase drugs that keep them homeless. This is a strong example of Smith’s teachings of self-deceit as many will convince themselves that avoiding helping the homeless have access to food is somehow beneficial to the homeless person. A Catholic framework has helped me feel secure in my financial situation, knowing that I will not suffer from helping someone in need as that as my duty in my walk with Christ. It has also helped me see the power of faith in those with no worldly possessions, helped me spread hope in Christ, and helped me escape the hopelessness that media endlessly cultivates. I on occasion make social media videos that encourage self-examination and providing help to those in need. It is my hope that people can adopt Smith’s views, join the Catholic church in pursuit of fulfilling God’s will of happiness on Earth, and bring people to everlasting life in Heaven.
Citations
Smith, Adam. The Theory of Moral Sentiments. Eighteenth Century Collections Online, University of Michigan Library Digital Collections, https://name.umdl.umich.edu/004894986.0001.000. Accessed 10 Mar. 2026.
