XXII. Disparagement is thinking too meanly of anyone because we hate him.
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 III. 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.