Self-satisfaction is the joy which arises from a man's contemplating
himself and his power of action. But man's true power of action or his
virtue is reason itself, which he contemplates clearly and distinctly.
Self-satisfaction therefore arises from reason. Again, man, when he
contemplates himself, perceives nothing clearly and distinctly or
adequately, excepting those things which follow from his power of
action, that is to say, those things which follow from his power of
understanding; and therefore from this contemplation alone the highest
satisfaction which can exist arises.

Self-satisfaction is indeed the highest thing for which we can hope, for
(as we have shown), no one endeavors to preserve his being for the sake
of any end. Again, because this self-satisfaction is more and more
nourished and strengthened by praise, and, on the contrary more and more
disturbed by blame, therefore we are principally led by glory, and can
scarcely endure life with disgrace.

Self-exaltation is not opposed to reason, but may spring from it.

What is called vainglory is self-satisfaction, nourished by nothing but
the good opinion of the multitude, so that when that is withdrawn, the
satisfaction, that is to say, the chief good which every one loves,
ceases. For this reason those who glory in the good opinion of the
multitude anxiously and with daily care strive, labor, and struggle to
preserve their fame. For the multitude is changeable and fickle, so that
fame, if it be not preserved, soon passes away. As every one, moreover,
is desirous to catch the praises of the people, one person will readily
destroy the fame of another; and consequently, as the object of
contention is what is commonly thought to be the highest good, a great
desire arises on the part of every one to keep down his fellows by every
possible means, and he who at last comes off conqueror boasts more
because he has injured another person than because he has profited
himself. This glory of self-satisfaction, therefore, is indeed vain, for
it is really no glory.

What is worthy of notice with regard to shame may easily be gathered
from what has been said about compassion and repentance. I will only add
that pity, like shame, although it is not a virtue, is nevertheless
good, in so far as it shows that a desire of living uprightly is present
in the man who is possessed with shame, just as pain is called good in
so far as it shows that the injured part has not yet