despondency springs from humility, and it may therefore be defined thus: XXIX. _Despondency_ is thinking too little of ourselves through sorrow. _Explanation._--We are, nevertheless, often in the habit of opposing humility to pride, but only when we attend to their effects rather than to their nature. For we are accustomed to call a man proud who boasts too much, who talks about nothing but his own virtues and other people's vices, who wishes to be preferred to everybody else, and who marches along with that stateliness and pomp which belong to others whose position is far above his. On the other hand, we call a man humble who often blushes, who confesses his own faults and talks about the virtues of others, who yields to every one, who walks with bended head, and who neglects to adorn himself. These emotions, humility and despondency, are very rare, for human nature, considered in itself, struggles against them as much as it can, and hence those who have the most credit for being abject and humble are generally the most ambitious and envious. XXX. Self-exaltation is joy with the accompanying idea of some action we have done, which we imagine people praise. XXXI. _Shame_ is sorrow, with the accompanying idea of some action which we imagine people blame. _Explanation._--A difference, however, is here to be observed between shame and modesty. Shame is sorrow which follows a deed of which we are ashamed. Modesty is the dread or fear of shame, which keeps a man from committing any disgraceful act. To modesty is usually opposed impudence, which indeed is not an emotion, as I shall show in the proper place; but the names of emotions, as I have already said, are matters rather of custom than indications of the nature of the emotions. I have thus discharged the task which I set myself of explaining the emotions of joy and sorrow. I will advance now to those which I ascribe to desire. XXXII. _Regret_ is the desire or longing to possess something, the emotion being strengthened by the memory of the object itself, and at the same time being restrained by the memory of other things which exclude the existence of the desired object.