ABSTRACT What is the source of the adulation of the rich-and-powerful? It cannot be benevolence. But then what is the criterion that delineates adulation from benevolence? This paper argues that the criterion resides in the set of inputs of the utility function: Does the set includes only interests, i.e. bundles of goods and resources? If so, the product is benevolence. But if the set includes aspiration, i.e. the desire to attain some imagined higher station, the product is adulation. Relying on Smith's theory, aspiration first amounts to the immersion of the self with the desired higher station. Second, aspiration becomes supplanted with adulation, the basking under the achievements of the more successful rich-and-powerful as second best, i.e. when the decision maker fails to attain the aspired station. The proposed interests-aspiration distinction, as the ground of the benevolence-adulation distinction, has one important payoff. The origin of the adulation of higher rank, and the consequent stability of the political order, should be traced to aspiration-derived inputs, not exclusively to interests.

中文翻译：

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富人的ulation爱是否源于仁爱？亚当·斯密和亚当·斯密的追求与兴趣的区别

摘要富人之称的来源是什么？它不能是仁慈的。但是，从仁慈中划定成瘾的标准是什么？本文认为准则存在于效用函数的输入集中：该集是否仅包括利益，即商品和资源的捆绑？如果是这样，产品就是仁。但是，如果集合中包含抱负，即渴望获得一些想象中的更高地位，那么产品就是吸引。依靠史密斯的理论，抱负首先等于使自我沉浸在期望的更高地位。其次，志向被ad取所取代，在更成功的富人和强者的成就中获得了第二名，即决策者未能达到所追求的地位。提议的利益向往区别作为仁慈与爱慕区别的基础，具有一项重要的收益。更高级别的拥护的起源以及随之而来的政治秩序的稳定，应该追溯到渴望的投入，而不是仅仅出于利益。