 Second, the impartial spectator develops within us as part of our efforts to align our feelings with those of the people immediately around us. The “chief part of human happiness,” for Smith, comes from the consciousness that we are “beloved” (TMS 41), but that is not possible unless our feelings, and the actions we take on those feelings, meet with other people’s approval. The search for feelings we can share—for mutual sympathy—is a basic human drive, and it leads among other things to the rise of morality. Of course, that eventually means that we correct the modes of approval of people around us for bias and misinformation; we seek the judgment of an impartial spectator within rather than partial spectators without. But Smith never suggests that this impartial spectator uses different methods of judging, appeals to different sorts of norms, than our neighbors do. It arises out of the actual process of moral judgment around us, and we heed it as part of our drive to find a harmony of feelings with our actual neighbors. It is very unlikely, then, to use a method of judging radically unlike those of our actual neighbors, or perceive, let alone correct for, a systematic bias in the sentiments of our society. If sentiments of condescension or dislike toward poor people, or black people, or gay people, pervade our society, then there is every reason to expect that many of us, especially in privileged groups, will build an impartial spectator within ourselves that shares those biases rather than rising above them. 