The Philosophy of Spinoza

by Benedictus de Spinoza

XXVIII. Pride is thinking too much of ourselves, through self-love.

Explanation.—Pride differs, therefore, from over-estimation, inasmuch as the latter is related to an external object, but pride to the man himself who thinks of himself too highly. As over-estimation, therefore, is an effect or property of love, so pride is an effect or property of self-love, and it may therefore be defined as love of ourselves or self-satisfaction, in so far as it affects us so that we think too highly of ourselves.

To this emotion a contrary does not exist, for no one, through hatred of himself, thinks too little of himself; indeed, we may say that no one thinks too little of himself, in so far as he imagines himself unable to do this or that thing. For whatever he imagines that he cannot do, that thing he necessarily imagines, and by his imagination is so disposed that he is actually incapable of doing what he imagines he cannot do. So long, therefore, as he imagines himself unable to do this or that thing, so long is he not determined to do it, and consequently so long it is impossible for him to do it. If, however, we pay attention to what depends upon opinion alone, we shall be able to conceive it possible for a man to think too little of himself, for it may happen that while he sorrowfully contemplates his own weakness he will imagine himself despised by everybody, although nothing could be further from their thoughts than to despise him. A man may also think too little of himself if in the present he denies something of himself in relation to a future time of which he is not sure; for example, when he denies that he can conceive of nothing with certitude, and that he can desire and do nothing which is not wicked and base. We may also say that a man thinks too little of himself when we see that, from an excess of fear or shame, he does not dare to do what others who are his equals dare to do. This emotion, to which I will give the name of despondency, may therefore be opposed to pride; for as self-satisfaction springs from pride, so despondency springs from humility, and it may therefore be defined thus:

XXIX. Despondency is thinking too little of ourselves through sorrow.

Explanation.—We are, nevertheless, often in the habit of opposing humility to pride, but only when we attend to their effects rather than to their nature. For we are accustomed to call a man proud who boasts too much, who talks about nothing but his own virtues and other people's vices, who wishes to be preferred to everybody else, and who marches along with that stateliness and pomp which belong to others whose position is far above his. On the other hand, we call a man humble who often blushes, who confesses his own faults and talks about the virtues of others, who yields to every one, who walks with bended head, and who neglects to adorn himself. These emotions, humility and despondency, are very rare, for human nature, considered in itself, struggles against them as much as it can, and hence those who have the most credit for being abject and humble are generally the most ambitious and envious.

XXX. Self-exaltation is joy with the accompanying idea of some action we have done, which we imagine people praise.

XXXI. Shame is sorrow, with the accompanying idea of some action which we imagine people blame.

Explanation.—A difference, however, is here to be observed between shame and modesty. Shame is sorrow which follows a deed of which we are ashamed. Modesty is the dread or fear of shame, which keeps a man from committing any disgraceful act. To modesty is usually opposed impudence, which indeed is not an emotion, as I shall show in the proper place; but the names of emotions, as I have already said, are matters rather of custom than indications of the nature of the emotions. I have thus discharged the task which I set myself of explaining the emotions of joy and sorrow. I will advance now to those which I ascribe to desire.

XXXII. Regret is the desire or longing to possess something, the emotion being strengthened by the memory of the object itself, and at the same time being restrained by the memory of other things which exclude the existence of the desired object.

Explanation.—Whenever we recollect a thing, as we have often said, we are thereby necessarily disposed to contemplate it with the same emotion as if it were present before us. But this disposition or effort, while we are awake, is generally restrained by the images of things which exclude the existence of the thing which we recollect. Whenever, therefore, we recollect a thing which affects us with any kind of joy, we thereby endeavor to contemplate it with the same emotion of joy as if it were present,—an attempt which is, however, immediately restrained by the memory of that which excludes the existence of the thing. Regret, therefore, is really a sorrow which is opposed to the joy which arises from the absence of what we hate. But because the name regret seems to connect this emotion with desire, I therefore ascribe it to desire.