ive to affect it painfully; and,
contrariwise, we endeavour to deny, concerning it, everything
which we conceive to affect it pleasurably.

Proof.--This proposition follows from III. xxiii., as the
foregoing proposition followed from III. xxi.

Note.--Thus we see that it may readily happen, that a man may
easily think too highly of himself, or a loved object, and,
contrariwise, too meanly of a hated object. This feeling is
called pride, in reference to the man who thinks too highly of
himself, and is a species of madness, wherein a man dreams with
his eyes open, thinking that he can accomplish all things that
fall within the scope of his conception, and thereupon accounting
them real, and exulting in them, so long as he is unable to
conceive anything which excludes their existence, and determines
his own power of action. Pride, therefore, is pleasure springing
from a man thinking too highly of himself. Again, the pleasure
which arises from a man thinking too highly of another is called
over--esteem. Whereas the pleasure which arises from thinking too
little of a man is called disdain.

PROP. XXVII. By the very fact that we conceive a thing, which is
like ourselves, and which we have not regarded with any emotion,
to be affected with any emotion, we are ourselves affected with a
like emotion (affectus).

Proof.--The images of things are modifications of the human
body, whereof the ideas represent external bodies as present to
us (II. xvii.); in other words (II. x.), whereof the ideas
involve the nature of our body, and, at the same time, the nature
of the external bodies as present. If, therefore, the nature of
the external body be similar to the nature of our body, then the
idea which we form of the external body will involve a
modification of our own body similar to the modification of the
external body. Consequently, if we conceive anyone similar to
ourselves as affected by any emotion, this conception will
express a modification of our body similar to that emotion.
Thus, from the fact of conceiving a thing like ourselves to be
affected with any emotion, we are ourselves affected with a like
emotion. If, however, we hate the said thing like ourselves, we
shall, to that extent, be affected by a contrary, and not
similar, emotion. Q.E.D.

Note I.--This imitation of emotions, when it is referred to
pain, is called compassion (cf. III. xxii. note); when it is
referred to desire, it is called emulation, w