It is not to be wondered at that sorrow should always follow all those actions which are from _custom_ called wicked, and that joy should follow those which are called good. But that this is chiefly the effect of education will be evident from what we have before said. Parents, by reprobating what are called bad actions, and frequently blaming their children whenever they commit them, while they persuade them to what are called good actions, and praise their children when they perform them, have caused the emotions of sorrow to connect themselves with the former, and those of joy with the latter. Experience proves this, for custom and religion are not the same everywhere; but, on the contrary, things which are sacred to some are profane to others, and what are honorable with some are disgraceful with others. Education alone, therefore, will determine whether a man will repent of any deed or boast of it. XXVIII. _Pride_ is thinking too much of ourselves, through self-love. _Explanation._--Pride differs, therefore, from over-estimation, inasmuch as the latter is related to an external object, but pride to the man himself who thinks of himself too highly. As over-estimation, therefore, is an effect or property of love, so pride is an effect or property of self-love, and it may therefore be defined as love of ourselves or self-satisfaction, in so far as it affects us so that we think too highly of ourselves. To this emotion a contrary does not exist, for no one, through hatred of himself, thinks too little of himself; indeed, we may say that no one thinks too little of himself, in so far as he imagines himself unable to do this or that thing. For whatever he imagines that he cannot do, that thing he necessarily imagines, and by his imagination is so disposed that he is actually incapable of doing what he imagines he cannot do. So long, therefore, as he imagines himself unable to do this or that thing, so long is he not determined to do it, and consequently so long it is impossible for him to do it. If, however, we pay attention to what depends upon opinion alone, we shall be able to conceive it possible for a man to think too little of himself, for it may happen that while he sorrowfully contemplates his own weakness he will imagine himself despised by everybody, although nothing could be further from their thoughts than to despise him. A man may also think too little of himself if in the present he denies something of himself in relation to a future time of which he is not sure; for example, when he denies that he can conceive of nothing with certitude, and that he can desire and do nothing which is not wicked and base. We may also say that a man thinks too little of himself when we see that, from an excess of fear or shame, he does not dare to do what others who are his equals dare to do. This emotion, to which I will give the name of despondency, may therefore be opposed to pride; for as self-satisfaction springs from pride, so