^^^^^Explanation--Thus partiality is an effect of love, and disparagement an effect of hatred: so that "partiality" may also be defined as "love, in so far as it induces a man to think too highly of a beloved object." Contrariwise, "disparagement" may be defined as "hatred, in so far as it induces a man to think too meanly of a hated object." Cf. III. xxvi. note.
XXIII. "Envy" is hatred, in so far as it induces a man to be pained by another's good fortune, and to rejoice in another's evil fortune.
^^^^^Explanation--Envy is generally opposed to sympathy, which, by doing some violence to the meaning of the word, may therefore be thus defined:
XXIV. "Sympathy" (misericordia) is love, in so far as it induces a man to feel pleasure at another's good fortune, and pain at another's evil fortune.
^^^^^Explanation--Concerning envy see the notes to II. xxiv. and xxxii. These emotions also arise from pleasure or pain accompanied by the idea of something external, as cause either in itself or accidentally. I now pass on to other emotions, which are accompanied by the idea of something within as a cause.
XXV. "Self-approval" is pleasure arising from a man's contemplation of himself and his own power of action.
XXVI. "Humility" is pain arising from a man's contemplation of his own weakness of body or mind.
^^^^^Explanation--Self-complacency is opposed to humility, in so far as we thereby mean pleasure arising from a contemplation of our own power of action; but, in so far as we mean thereby pleasure accompanied by the idea of any action which we believe we have performed by the free decision of our mind, it is opposed to repentance, which we may thus define:
XXVII. "Repentance" is pain accompanied by the idea of some action, which we believe we have performed by the free decision of our mind.
^^^^^Explanation--The causes of these emotions we have set forth in III. li. note, and in III. liii., liv., lv. and note.
Concerning the free decision of the mind see II. xxxv. note.
This is perhaps the place to call attention to the fact, that it is nothing wonderful that all those actions, which are commonly called "wrong," are followed by pain, and all those, which are called "right," are followed by pleasure. We can easily gather from what has been said, that this depends in great measure on education. Parents, by reprobating the former class of actions, and by frequently chiding their children because of them, and also by persuading to and praising the latter class, have brought it about, that the former should be associated with pain and the latter with pleasure. This is confirmed by experience. For custom and religion are not the same among all men, but that which some consider sacred others consider profane, and what some consider honourable others consider disgraceful. According as each man has been educated, he feels repentance for a given action or glories therein.
XXVIII. "Pride" is thinking too highly of one's self from self-love.
^^^^^Explanation--Thus pride is different from partiality, for the latter term is used in reference to an external object, but pride is used of a man thinking too highly of himself.
However, as partiality is the effect of love, so is pride the effect or property of "self-love," which may therefore be thus defined, "love of self or self-approval, in so far as it leads a man to think too highly of himself." To this emotion there is no contrary. For no one thinks too meanly of himself because of self-hatred; I say that no one thinks too meanly of himself, in so far as he conceives that he is incapable of doing this or that. For whatsoever a man imagines that he is incapable of doing, he imagines this of necessity, and by that notion he is so disposed, that he really cannot do that which he conceives that he cannot do.
For, so long as he conceives that he cannot do it, so long is he not determined to do it, and consequently so long is it impossible for him to do it. However, if we consider such matters as only depend on opinion, we shall find it conceivable that a man may think too meanly of himself; for it may happen, that a man, sorrowfully regarding his own weakness, should imagine that he is despised by all men, while the rest of the world are thinking of nothing less than of despising him. Again, a man may think too meanly of himself, if he deny of himself in the present something in relation to a future time of which he is uncertain. As, for instance, if he should say that he is unable to form any clear conceptions, or that he can desire and do nothing but what is wicked and base, &c. We may also say, that a man thinks too meanly of himself, when we see him from excessive fear of shame refusing to do things which others, his equals, venture. We can, therefore, set down as a contrary to pride an emotion which I will call self-abasement, for as from self-complacency springs pride, so from humility springs self-abasement, which I will accordingly thus define:
XXIX. "Self-abasement" is thinking too meanly of one's self by reason of pain.
^^^^^Explanation--We are nevertheless generally accustomed to oppose pride to humility, but in that case we pay more attention to the effect of either emotion than to its nature. We are wont to call "proud" the man who boasts too much (III. xxx. note), who talks of nothing but his own virtues and other people's faults, who wishes to be first; and lastly who goes through life with a style and pomp suitable to those far above him in station. On the other hand, we call "humble" the man who too often blushes, who confesses his faults, who sets forth other men's virtues, and who, lastly, walks with bent head and is negligent of his attire. However, these emotions, humility and self-abasement, are extremely rare. For human nature, considered in itself, strives against them as much as it can (see III. xiii., liv.); hence those, who are believed to be most self-abased and humble, are generally in reality the most ambitious and envious.
