A child fears the dog and is proud of its new dress. Here are two emotions which both imply self-consciousness, the object is in both related to the self, but they differ in egoistic quality in that in the fear there is sense of the thing as acting on the self, in the pride there is sense of the self as acting on the thing. In the pride it is the object as identified with the self that is the source of emotion. The pride proceeds from within outward, while fear, _vice versâ_. In fear it is the experience value of the dog, that it will hurt, that gives the emotion quality; but in the pride the essence of the emotion lies, not in the influence of the dress on the self, but that the self is connected with the dress by way of ownership. “See my pretty dress”; “Oh mama! the cross dog”; the emotions thus expressed appear to belong to different orders; the fear being of the thing in its effect on the self, the pride being of the self in the thing. Pride is a glorified self-consciousness, self-consciousness is its substance and immediate spirit, whereas in fear self-consciousness is but an instrument in interpretation of experience value. We observe an interesting example of emotion of personality in a young girl who fears a cow and is yet ashamed of her fear. Here, while self-consciousness is certainly involved in the fear, yet it is peculiarly involved in the emotion at her emotion as such; the shame is at or of herself, the fear is for herself. This peculiar personal feature of pride is signified by the common usage of language; the child is proud of the thing, does not pride the thing, but prides himself on the thing, whereas in fear he fears the thing for himself. I say, indeed, the child is afraid of the dog and proud of his dress, but the force of the preposition is quite general. It may be said that pride is not peculiarly an emotion of personality simply as being directed toward self; one can hate himself, fear himself, be angry at himself, etc. But the drunkard fearing himself means merely that he fears the results of his own tendencies, _delirium tremens_, for instance, a perfectly objective fear. And it is evident that one cannot, holding to the term, self, in the same meaning, fear at once himself for himself. The self which is endangered is not the self which endangers. In all such cases as so-called fearing self the action is from without inward, which is the reverse of the mode in personality—emotion where oneself is seen, not as affected by the thing, but as himself in the thing.