 At the same time, to meet the full reflective endorsement test, Smith needs to show that heeding the impartial spectator does not, overall, conflict with our self-interest. In order to show this he tries, like many ancient ethicists, to get us to re-think the nature of self-interest. If we consider our real interests, Smith maintains, we will see that the very question, “why should I be moral?,” with its implicit supposition that being moral is something I might want to avoid, is based on a misconception of self-interest. “The chief part of human happiness arises from the consciousness of being beloved” (TMS 41), Smith says, and being beloved normally requires acting in accordance with the demands of the impartial spectator. Violating those demands will also normally bring on internal unease—fear of discovery, pangs of conscience, and other disturbances—making it difficult to achieve the tranquility that Smith takes to be a prime component of happiness (TMS 149). Finally, if one fully incorporates the impartial spectator into oneself, one will discover that moral self-approbation is itself a great source of happiness. But if happiness consists so centrally in the approbation of others, and in self-approbation, there can be no reasonable conflict between pursuing happiness and pursuing morality. So the demands of our moral sentiments are justified, capable both of endorsing themselves and of being endorsed by our nonmoral sentiments.