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indicates extreme ignorance of self。
Proof。… This is evident from Def。 of the Emotions：xxviii。 and xxix。
Prop。 LVI。 Extreme pride or dejection
indicates extreme infirmity of spirit。
Proof。… The first foundation of virtue is self…preservation
（IV：xxii。Coroll。） under the guidance of reason （IV：xxiv。）。 He； therefore；
who is ignorant of himself； is ignorant of the foundation of all virtues；
and consequently of all virtues。 Again； to act virtuously is merely to
act under the guidance of reason （IV：xxiv。）： now he； that acts under the
guidance of reason； must necessarily know that he so acts （III：xliii。）。
Therefore he who is in extreme ignorance of himself； and consequently of
all virtues； acts least in obedience to virtue； in other words
（IV：Def。viii。）； is most infirm of spirit。 Thus extreme pride or dejection
indicates extreme infirmity of spirit。 Q。E。D。
Corollary。… Hence it most clearly follows； that the proud and the
dejected specially fall a prey to the emotions。
Note。… Yet dejection can be more easily corrected than pride； for the
latter being a pleasurable emotion； and the former a painful emotion； the
pleasurable is stronger than the painful （IV：xviii。）。
Prop。 LVII。 The proud man delights in the
company of flatterers and parasites；
but hates the company of the high…minded。
Proof。… Pride is pleasure arising from a man's over estimation of himself
（Def。 of the Emotions：xxviii。 and vi。）； this estimation the proud man will
endeavour to foster by all the means in his power （III：xiii。Note）； he will
therefore delight in the company of flatterers and parasites （whose
character is too well known to need definition here）； and will avoid the
company of high…minded men； who value him according to his deserts。 Q。E。D。
Note。… It would be too long a task to enumerate here all the evil results
of pride； inasmuch as the proud are a； prey to all the emotions； though to
none of them less than to love and pity。 I cannot； however； pass over in
silence the fact； that a man may be called proud from his underestimation
of other people； and； therefore； pride in this sense may be defined as
pleasure arising from the false opinion； whereby a man may consider
himself superior to his fellows。 The dejection； which is the opposite
quality to this sort of pride； may be defined as pain arising from the
false opinion； whereby a man may think himself inferior to his fellows。
Such being the ease； we can easily see that a proud man is necessarily
envious （III：xli。Note）； and only takes pleasure in the company； who fool
his weak mind to the top of his bent； and make him insane instead of
merely foolish。
Though dejection is the emotion contrary to pride； yet is the dejected
man very near akin to the proud man。 For； inasmuch as his pain arises
from a comparison between his own infirmity and other men's power or
virtue； it will be removed； or； in other words； he will feel pleasure； if
his imagination be occupied in contemplating other men's faults； whence
arises the proverb； 〃The unhappy are comforted by finding fellow…sufferers。〃
Contrariwise； he will be the more pained in proportion as he thinks
himself inferior to others； hence none are so prone to envy as the
dejected； they are specially keen in observing men's actions； with a
view to fault…finding rather than correction； in order to reserve their
praises for dejection； and to glory therein； though all the time with a
dejected air。 These effects follow as necessarily from the said emotion；
as it follows from the nature of a triangle； that the three angles are
equal to two right angles。 I have already said that I call these and
similar emotions bad； solely in respect to what is useful to man。 The
laws of nature have regard to nature's general order； whereof man is but
a part。 I mention this； in passing； lest any should think that I have
wished to set forth the faults and irrational deeds of men rather than
the nature and properties of things。 For； as I said in the preface to the
third Part； I regard human emotions and their properties as on the same
footing with other natural phenomena。 Assuredly human emotions indicate
the power and ingenuity； of nature； if not of human nature； quite as fully；
as other things which we admire； and which we delight to contemplate。
But I pass on to note those qualities in the emotions； which bring
advantage to man； or inflict injury upon him。
Prop。 LVIII。 Honour （gloria） is not repugnant
to reason； but may arise therefrom。
Proof。…This is evident from Def。 of the Emotions：xxx。； and also from the
definition of an honourable man （IV：xxxvii。Note。i。）。
Note。… Empty honour； as it is styled； is self… approval； fostered only by
the good opinion of the populace； when this good opinion ceases there
ceases also the self…approval； in other words； the highest object of each
man's love （IV：lii。Note）； consequently； he whose honour is rooted in
popular approval must； day by day； anxiously strive； act； and scheme in
order to retain his reputation。 For the populace is variable and
inconstant； so that； if a reputation be not kept up； it quickly withers
away。 Everyone wishes to catch popular applause for himself； and readily
represses the fame of others。 The object of the strife being estimated as
the greatest of all goods； each combatant is seized with a fierce desire
to put down his rivals in every possible way； till he who at last comes
out victorious is more proud of having done harm to others than of having
done good to himself。 This sort of honour； then； is really empty； being
nothing。
The points to note concerning shame （pudor） may easily be inferred
from what was said on the subject of mercy and repentance。 I will only
add that shame； like compassion； though not a virtue； is yet good； in so
far as it shows； that the feeler of shame is really imbued with the
desire to live honourably； in the same way as suffering is good； as
showing that the injured part is not mortified。 Therefore； though a man
who feels shame is sorrowful； he is yet more perfect than he； who is
shameless； and has no desire to live honourably。
Such are the points which I undertook to remark upon concerning the
emotions of pleasure and pain； as for the desires； they are good or bad
according as they spring from good or evil emotions。 But all； in so far
as they are engendered in us by； emotions wherein the mind is passive；
are blind （as is evident from what was said in IV：xliv。Note）； and would
be useless； if men could easily； be induced to live by the guidance of
reason only； as I will now briefly； show。
Prop。 LIX。 To all the actions； whereto we
are determined by emotion wherein the mind
is passive； we can be determined without
emotion by reason。
Proof。… To act rationally； is nothing else （III：iii。 and III：Def。ii。）
but to perform those actions； which follow from the necessity； of our
nature ｛to persist｝ considered in itself alone。 But pain is bad； in so
far as it diminishes or checks the power of action （IV：xli。）； wherefore
we cannot by pain be determined to any action； which we should be unable
to perform under the guidance of reason。 Again； pleasure is bad only
in so far as it hinders a man's capability for action （IV：xli。； IV：xliii。）；
therefore to this extent we could not be determined by； it to any action；
which we could not perform under the guidance of reason。 Lastly； pleasure；
in so far as it is good； is in harmony with reason （for it consists in the
fact that a man's capability for action is increased or aided）； nor is the
mind passive therein； except in so far as a man's power of action is not
increased to the extent of affording him an adequate conception of
himself and his actions （III：iii。； &Note）。
Wherefore； if a man who is pleasurably affected be brought to such a
state of perfection； that he gains an adequate conception of himself and
his own actions； he will be equally； nay more； capable of those actions；
to which he is determined by emotion wherein the mind is passive。 But all
emotions are attributable to pleasure； to pain； or to desire （Def。 of the
Emotions：iv。 explanation）； and desire （Def。 of the Emotions：i。） is nothing
else but the attempt to act； therefore； to all actions； &c。 Q。E。D。
Another Proof。… A given action is called bad； in so far as it arises
from one being affected by hatred or any evil emotion。 But no action；
considered in itself alone； is either good or bad （as we pointed out in
the preface to Pt。 IV。）； one and the same act