*****Note--We thus see that it is possible, that what one man loves another may hate, and that what one man fears another may not fear; or, again, that one and the same man may love what he once hated, or may be bold where he once was timid, and so on. Again, as everyone judges according to his emotions what is good, what bad, what better, and what worse (III. xxxix. note), it follows that men's judgments may vary no less than their emotions*, hence when we compare some with others, we distinguish them solely by the diversity of their emotions, and style some intrepid, others timid, others by some other epithet. For instance, I shall call a man "intrepid," if he despises an evil which I am accustomed to fear; if I further take into consideration, that, in his desire to injure his enemies and to benefit those whom he loves, he is not restrained by the fear of an evil which is sufficient to restrain me, I shall call him "daring." Again, a man will appear "timid" to me, if he fears an evil which I am accustomed to despise; and if I further take into consideration that his desire is restrained by the fear of an evil, which is not sufficient to restrain me, I shall say that he is "cowardly;" and in like manner will everyone pass judgment. [*This is possible, though the human mind is part of the divine intellect, as I have shown in II. xiii. note.] Lastly, from this inconstancy in the nature of human judgment, inasmuch as a man often judges things solely by his emotions, and inasmuch as the things which he believes cause pleasure or pain, and therefore endeavours to promote or prevent, are often purely imaginary, not to speak of the uncertainty of things alluded to in III. xxviii.; we may readily conceive that a man may be at one time affected with pleasure, and at another with pain, accompanied by the idea of himself as cause. Thus we can easily understand what are "Repentance" and "Self-complacency." "Repentance" is "pain, accompanied by the idea of one's self as cause;" "Self-complacency" is "pleasure, accompanied by the idea of one's self as cause," and these emotions are most intense because men believe themselves to be free (III. xlix.). LII. An object which we have formerly seen in conjunction with others, and which we do not conceive to have any property that is not common to many, will not be regarded by us for so long, as an object which we conceive to have some property peculiar to itself.