We can, therefore, set down as a contrary to pride an emotion which I will call self-abasement, for as from self-complacency springs pride, so from humility springs self-abasement, which I will accordingly thus define: XXIX. "Self-abasement" is thinking too meanly of one's self by reason of pain. ^^^^^Explanation--We are nevertheless generally accustomed to oppose pride to humility, but in that case we pay more attention to the effect of either emotion than to its nature. We are wont to call "proud" the man who boasts too much (III. xxx. note), who talks of nothing but his own virtues and other people's faults, who wishes to be first; and lastly who goes through life with a style and pomp suitable to those far above him in station. On the other hand, we call "humble" the man who too often blushes, who confesses his faults, who sets forth other men's virtues, and who, lastly, walks with bent head and is negligent of his attire. However, these emotions, humility and self-abasement, are extremely rare. For human nature, considered in itself, strives against them as much as it can (see III. xiii., liv.); hence those, who are believed to be most self-abased and humble, are generally in reality the most ambitious and envious. XXX. "Honour" (gloria) is pleasure accompanied by the idea of some action of our own, which we believe to be praised by others. XXXI. "Shame" is pain accompanied by the idea of some action of our own, which we believe to be blamed by others. ^^^^^Explanation--On this subject see the note to III. xxx. But we should here remark the difference which exists between shame and modesty. Shame is the pain following the deed whereof we are ashamed. Modesty is the fear or dread of shame, which restrains a man from committing a base action. Modesty is usually opposed to shamelessness, but the latter is not an emotion, as I will duly show; however, the names of the emotions (as I have remarked already) have regard rather to their exercise than to their nature. I have now fulfilled the task of explaining the emotions arising from pleasure and pain. I therefore proceed to treat of those which I refer to desire. XXXII. "Regret" is the desire or appetite to possess something, kept alive by the remembrance of the said thing, and at the same time constrained by the remembrance of other things which exclude the existence of it.