HKB
"cowardly;" and in like manner will everyone pass judgment. [*This is possible, though the human mind is part of the divine intellect, as I have shown in II. xiii. note.]
Lastly, from this inconstancy in the nature of human judgment, inasmuch as a man often judges things solely by his emotions, and inasmuch as the things which he believes cause pleasure or pain, and therefore endeavours to promote or prevent, are often purely imaginary, not to speak of the uncertainty of things alluded to in III. xxviii.; we may readily conceive that a man may be at one time affected with pleasure, and at another with pain, accompanied by the idea of himself as cause. Thus we can easily understand what are "Repentance" and "Self-complacency." "Repentance" is "pain, accompanied by the idea of one's self as cause;" "Self-complacency" is "pleasure, accompanied by the idea of one's self as cause," and these emotions are most intense because men believe themselves to be free (III. xlix.).
LII. An object which we have formerly seen in conjunction with others, and which we do not conceive to have any property that is not common to many, will not be regarded by us for so long, as an object which we conceive to have some property peculiar to itself.
Proof--As soon as we conceive an object which we have seen in conjunction with others, we at once remember those others (II. xviii. and note), and thus we pass forthwith from the contemplation of one object to the contemplation of another object. And this is the case with the object, which we conceive to have no property that is not common to many. For we thereupon assume that we are regarding therein nothing, which we have not before seen in conjunction with other objects. But when we suppose that we conceive an object something special, which we have never seen before, we must needs say that the mind, while regarding that object, has in itself nothing which it can fall to regarding instead thereof; therefore it is determined to the contemplation of that object only. Therefore an object, &c. Q.E.D.
*****Note--This mental modification, or imagination of a particular thing, in so far as it is alone in the mind, is called "Wonder;" but if it be excited by an object of fear, it is called "Consternation," because wonder at an evil keeps a man so engrossed in the simple contemplation thereof, that he has no power to think of anything else whereby he might avoid the evil. If, however, the object of wonder be a man's prudence, industry, or anything of that sort, inasmuch as the said man, is thereby regarded as far surpassing ourselves, wonder is called "Veneration;" otherwise, if a man's anger, envy, &c., be what we wonder at, the emotion is called "Horror." Again, if it be the prudence, industry, or what not, of a man we love, that we wonder at, our love will on this account be the greater (III. xii.), and when joined to wonder or veneration is called "Devotion." We may in like manner conceive hatred, hope, confidence, and the other emotions, as associated with wonder; and we should thus be able to deduce more emotions than those which have obtained names in ordinary speech. Whence it is evident, that the names of the emotions have been applied in accordance rather with their ordinary manifestations than with an accurate knowledge of their nature.