ure accompanied by the
idea of an external cause, and hatred is pain accompanied by the
idea of an external cause; the pleasure and pain in question
will be a species of love and hatred. But, as the terms love and
hatred are used in reference to external objects, we will employ
other names for the emotions now under discussion: pleasure
accompanied by the idea of an external cause[7] we will style
Honour, and the emotion contrary thereto we will style Shame: I
mean in such cases as where pleasure or pain arises from a man's
belief, that he is being praised or blamed: otherwise pleasure
accompanied by the idea of an external cause[8] is called
self--complacency, and its contrary pain is called repentance.
Again, as it may happen (II. xvii. Coroll.) that the pleasure,
wherewith a man conceives that he affects others, may exist
solely in his own imagination, and as (III. xxv.) everyone
endeavours to conceive concerning himself that which he conceives
will affect him with pleasure, it may easily come to pass that a
vain man may be proud and may imagine that he is pleasing to all,
when in reality he may be an annoyance to all.

[7] So Van Vloten and Bruder. The Dutch version and Camerer read,
"an internal cause." "Honor" = Gloria.

[8] See previous endnote.

PROP. XXXI. If we conceive that anyone loves, desires, or hates
anything which we ourselves love, desire, or hate, we shall
thereupon regard the thing in question with more steadfast love,
&c. On the contrary, if we think that anyone shrinks from
something that we love, we shall undergo vacillations of soul.

Proof.--From the mere fact of conceiving that anyone loves
anything we shall ourselves love that thing (III. xxvii.): but
we are assumed to love it already; there is, therefore, a new
cause of love, whereby our former emotion is fostered; hence we
shall thereupon love it more steadfastly. Again, from the mere
fact of conceiving that anyone shrinks from anything, we shall
ourselves shrink from that thing (III. xxvii.). If we assume
that we at the same time love it, we shall then simultaneously
love it and shrink from it; in other words, we shall be subject
to vacillation (III. xvii. note). Q.E.D.

Corollary.--From the foregoing, and also from III. xxviii. it
follows that everyone endeavours, as far as possible, to cause
others to love what he himself loves, and to hate what he himself
hates: as the poet says: "As lovers let us share every hope
and e