E3P30S
Scholium — Part III
Latin
Cum amor (per scholium propositionis 13 hujus) sit lætitia concomitante idea causæ externæ et odium tristitia concomitante etiam idea causæ externæ, erit ergo hæc lætitia et tristitia amoris et odii species. Sed quia amor et odium ad objecta externa referuntur, ideo hos affectus aliis nominibus significabimus nempe lætitiam concomitante idea causæ internæ gloriam et tristitiam huic contrariam pudorem appellabimus : intellige quando lætitia vel tristitia ex eo oritur quod homo se laudari vel vituperari credit, alias lætitiam concomitante idea causæ internæ acquiescentiam in se ipso, tristitiam vero eidem contrariam p°nitentiam vocabo. Deinde quia (per corollarium propositionis 17 partis II) fieri potest ut lætitia qua aliquis se reliquos afficere imaginatur, imaginaria tantum sit et (per propositionem 25 hujus) unusquisque de se id omne conatur imaginari quod se lætitia afficere imaginatur, facile ergo fieri potest ut gloriosus superbus sit et se omnibus gratum esse imaginetur quando omnibus molestus est.
English (Elwes 1883)
As love (III. xiii.) is pleasure 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.
Modern English
Since love (E3P13S) is joy accompanied by the idea of an external cause, and hatred is sadness accompanied by the idea of an external cause, this joy and sadness are species of love and hatred. But because love and hatred refer to external objects, we will use different names for these affects: joy accompanied by the idea of an internal cause I call glory, and the sadness contrary to it I call shame — but only when the joy or sadness arises from a person's belief that he is being praised or blamed. Otherwise, joy accompanied by the idea of an internal cause I call self-satisfaction, and the sadness contrary to it repentance.
Also, since it can happen (E2P17C) that the joy with which someone imagines he affects others is only imaginary, and since everyone strives to imagine about himself whatever he imagines will affect him with joy (E3P25), it can easily come about that a vainglorious person is proud and imagines that he is pleasing to everyone when he is in fact a burden to all.