It is the obnoxious, or in some way conspicuous, manifestations of self-feeling that are likely to receive special names. Accordingly, there are many words and phrases for different aspects of pride and vanity, while a moderate and balanced self-respect does not attract nomenclature. One who has this is more open and flexible in feeling and behavior than one who is proud; the image is not stereotyped, he is subject to humility; while at the same time he does not show the fluttering anxiety about his appearance that goes with vanity, but has stable ways of thinking about the image, as about other matters, and cannot be upset by passing phases of praise or blame. In fact, the healthy life of the self requires the same co-operation of continuity with change that marks normal development everywhere; there must be variability, openness, freedom, on a basis of organization: too rigid organization meaning fixity and death, and the lack of it weakness or anarchy. The self-respecting man values others’ judgments and occupies his mind with them a great deal, but he keeps his head, he discriminates and selects, considers all suggestions with a view to his character, and will not submit to influences not in the line of his development. Because he conceives his self as a stable and continuing whole he always feels the need to _be_, and cannot be guilty of that separation between being and seeming that constitutes affectation. For instance, a self-respecting scholar, deferent to the standards set by the opinions of others, might wish to have read all the books on a certain subject, and feel somewhat ashamed not to have done so, but he could not affect to have read them when he had not. The pain of breaking the unity of his thought, of disfiguring his picture of himself as a sincere and consistent man, would overbalance any gratification he might have in the imagined approval of his thoroughness. If he were vain he would possibly affect to have read the books; while if arrogant he might feel no compunctions for avowed ignorance of them. Common-sense approves a just mingling of deference and self-poise in the attitude of one man toward others: while the unyielding are certainly repellent, the too deferent are nearly as much so; they are tiresome and even disgusting, because they seem flimsy and unreal, and do not give that sense of contact with something substantial and interesting that we look for. “——you have missed The manhood that should yours resist, Its complement.”