 Smith clearly rejects any tribal limit to the reach of moral demands. He adopts the Stoic view that each person is “first and principally recommended [by nature] to his own care” (TMS 219), and that we similarly care more about members of our own society than about people far away from us (139–40, 227–8). At the same time, however—also like the Stoics—he thinks that our moral feelings extend, if to a lesser degree, to all rational and sensible beings: “our good-will is circumscribed by no boundary, but may embrace the immensity of the universe” (235). Indeed, he regards accepting harm to one’s local community, if that is necessary for the good of the universe, as a mark of the highest wisdom and virtue (235–6). As Amartya Sen has stressed, Smith also wants us to evaluate our conduct from the perspective of any human being anywhere, not just a member of our own society. Sen quotes a passage in TMS in which Smith says that we “endeavour to examine our own conduct as we imagine any other fair and impartial spectator would imagine it” (110), arguing that it implies we should seek to be informed by the views of people far outside our cultural communities. “The need to invoke how things would look to ‘any other fair and impartial spectator,’” says Sen, “is a requirement that can bring in judgments that would be made by disinterested people from other societies as well” (Sen 2009: 125). And Smith certainly did aspire to provide such a standard of moral judgment, a structure for morality that reaches out across national and cultural borders.