^^^^^Explanation--I am aware that these terms are employed in senses somewhat different from those usually assigned. But my purpose is to explain, not the meaning of words, but the nature of things. I therefore make use of such terms, as may convey my meaning without any violent departure from their ordinary signification. One statement of my method will suffice. As for the cause of the above-named emotions see III. xxvii. Cor. i., and III. xxii. note. XXI. "Partiality" is thinking too highly of anyone because of the love we bear 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 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.