Many people believe that pride and selfishness are the same thing. If there are two separate concepts, there must be some difference between them. I propose to look into this issue. If we want to not only figure it out, but draw certain conclusions, then we simply need to call on honesty to help.
Honesty has several levels, but for now let’s use honesty towards ourselves. The topic of self-improvement cannot be done without it. To realize something, you must first see and acknowledge it.
What is the difference between pride and arrogance
Both of these concepts have the same root, which means they are initially provoked by vanity, narcissism and arrogance.
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But when we look at pride, in this case the feeling of false superiority over others does not manifest itself as strongly as in the case of pride. For example, in our society people can feel a sense of pride in their homeland, their own achievements, and in their loved ones. And the root of pride lies in a pathological lack of faith in one’s own strength.
In addition, if pride indicates self-esteem and self-sufficiency, then pride will tell about a complex character, internal unresolved personal problems.
Moscow Sretenskaya Theological Seminary
Hierodeacon Kirill (Popov) 06/17/201732792
For the most complete understanding of what pride is and what its properties are, it is necessary to establish and clarify the meaning of this concept, and for this to identify its functioning in the Greek language: it was into it that the text of the Septuagint was translated and written in New Testament. And then we should clarify the meaning of this term in the Slavic and Russian languages in which we read the Holy Scriptures.
PASSION OF PRIDE: NOT BRIEFLY, BUT ABOUT THE MOST IMPORTANT. PART 2.
Turning to the text of Holy Scripture makes it possible to see that to name the passion of pride, along with the basic concept called “pride” in Russian, the word “pride” is also used, which is more characteristic of the Slavic tradition - the Church Slavonic biblical text. At the same time, a number of examples allow us to talk about some regularities in the use of these units, determined, among other things, by the context.
First of all, let us turn to the texts of Holy Scripture written in Greek. The main Greek term for the passion of pride is the word ὑπερηφαν ία
(in Latin
huperеfania
) .
At the same time, the dictionary materials of the ancient Greek language allow us to draw attention to some features of its existence. Thus, the dictionary of the Greek language of the New Testament for the Greek ὑπερηφαν ία
gives the Russian equivalents “pride, arrogance, arrogance”[1].
At the same time, the dictionary entry of the bilingual dictionary by A.D. Weisman allows us to see the internal form of this complex word: ὑπερηφαν ία
- excessive pride, arrogance, as well as
ὑπερηφ ᾰνέω
- to be too proud, to be arrogant[2], similar information is found in the Great Ancient Greek Dictionary:
ὑπερηφ ᾰν ία
- 1) arrogance, arrogance, contempt; 2) neglect, contempt[3]. The very presence of the first part of this Greek word, meaning “strongly, extremely;” to an even greater extent; above, above”[4].
Carrying out an ascetic analysis of the passion of pride, S. M. Zarin points out: “In its philological composition, υπερήφανος
means a person who shows “himself” excessively, i.e., who, having enormous self-esteem, puts his personality to the fore in any case.
Thus, ύπερηφανία
is very often associated with external pomp and luxury”[5].
Notable in this sense are the previously noted biblical verses testifying to pride (Greek: ύπερηφανία
- glory.
contempt
) of the Lucifer (Obd. 1:3), exaltation and arrogance (Greek
ύπερηφανία
- glorious
pride
and
pride
) of Antiochus Epiphanes, who plundered the temple (see 2 Mac. 5:21; 1 Mac. 1:20-22, 24 ), the arrogance of Moab (Greek
ύπερηφανία
- glorious
pride
) (Is. 16:6).
The use of Greek is also characteristic. ύπερηφανία
(glorified
pride
) when describing the pride of a sinner, which is also manifested in his outer appearance (Ps. 73:6-9).
Another of the main designations of the passion under study in the Greek language is also the word ὕβρις
.
S. M. Zarin notes that it, “without a doubt, is connected with υπέρ
and actually means placing oneself above all boundaries,
arrogance
.
At the same time, ὕβρις
can sometimes manifest itself in neglect of sacred, divine laws”[6].
The studied biblical material allows us to note the use of the word “proud” in many contexts describing the sinner’s deviation from the righteous ways of the Lord.
Indeed, the studied biblical material allows us to note the use of the word “proud” in many contexts describing the sinner’s deviation from the righteous ways of the Lord - His laws. This is a mention of the eyes of the proud (Greek ὀφθαλμ ὸς
ὑβριστο ῦ
- glorious
eye of the annoyor
) (Ps. 6:17), and about the resistance of the wicked to God with a proud neck (Greek
ὕβρει
- glorious
reproach
).
The arrogance (Greek ὕβρις
- glorious
annoyance
) and arrogance (Greek
ὕβριν
- glorious
reproach
) of the proud are placed on a par with other iniquities (Is. 13:11), pride (Greek
ὕβριν
- glorious
reproach
) and arrogance ( Greek
ὕβρεως
- glorious
annoyance
) Moab implies both malicious intentions towards the wickedness of one's neighbor, and opposition to the people of Israel - the people of the Lord of Hosts, to whom the Law was given (Isa. 16:6; Zeph. 2:10).
The connotation of boastfulness in this word is also found in some biblical passages.
Along with these names of pride, which are most often found in biblical and patristic texts, there are others. In some cases you can see the word αλαζονεία
- among the classics, as S. M. Zarin notes, it means “boasting”[7].
The tinge of boasting that this word has is also found in some biblical passages: with great pride (Greek ἀλαζονε ίας
- glorious
pride
) the military leader Nicanor, appointed ruler of Judea during the time of the Maccabees (2 Maccabees 15:6), extolled himself (Greek
ἀλαζονε ίας
- glorious
pride
’s own strength instead of trust in God, denounced by the Apostle James (James 4:15-16), self-praise (Greek
ἀλαζ όνας, ἀλαζ όνες, ἀλαζο νε ία
- glorious,
proud, majestic, pride
) refers to the pride of people who have departed from God (Rom. 1:28-31, 2 Tim. 3:2-5, 1 John 2:16).
τύφος is also found in tests
(“puffiness”)[8].
about such possible pride (Greek τυφωθε ὶς
from
τυφóω
- gloriously
proud
) of a bishop appointed from among the converts (1 Tim. 3:6); the apostle also speaks of pompousness (Greek
τετυφωμ ένοι
from Greek
τ υφóω
- glorious
pomposity
) as a property of people who have departed from God (2 Tim. 3:2-5).
In Hebrew, pride is called gaavah
(אָוָה) - arrogance, majesty, inflation, this concept is often translated as “superiority”, “arrogance”, “pride”, “ascension”.
The Hebrew verb gaah
literally means “to grow; rise high." From him come words that convey the idea of pride, such as “arrogance”, “vanity”, “greatness”[9].
We can conclude that the Slavic word “pride” in ancient Greek has several meanings.
Thus, we can conclude that the Slavic word “pride” in the ancient Greek language has several meanings - arrogance, arrogance, exaltation, arrogance, etc. It is noteworthy that in the Biblical text in Greek the word “pride” has a different semantic connotation, expressing that or another degree of destructiveness of sinful passion, while the Slavic text reflects the entire essential completeness, integrity and multidimensionality of the passion of pride.
Having briefly outlined the features of the use of these concepts in the original languages of the Holy Scriptures of the New (Greek) and Old (Hebrew) Testaments, it can be noted that the words “pride” and “arrogance” in relation to biblical texts, as follows from the analysis of Old Slavonic sources[10], can convey the same Greek concept - ὑπερηφαν ία
.
At the same time, the Old Slavonic gradyni
is a correspondence of the Greek
μεγαλαυχ ία
“boasting, boasting, arrogance” [11] and
τύφος
“puffiness, pride, arrogance, conceit, empty imagination” [12].
Each of the two concepts has a number of other, distinct meanings and correspondences in Greek.
The same can be noted in the Church Slavonic language: while the definitions are identical: pride - “arrogance, arrogance” and pride - “pride, arrogance”, each of the two concepts has a number of other, different meanings and correspondences in the Greek language[13].
Analysis of the previously cited biblical passages shows, however, greater consistency in the transmission of the corresponding Greek words in Church Slavonic compared to the word usage of the Synodal Translation. Thus, the Greek units ύπερηφανία
and
αλαζονεία
correspond [14] to both Slavic words - “pride” and “pride”; also the Slavic “pride” can be translated by the Greek
ἀγερωχ ία
“pride, arrogance”.
For all other Greek basic names of pride, the proud and their actions, there are other synonyms in the Slavic language: Greek. ὕβρις
- glory.
annoyance, reproach, contempt
;
units of the same root Greek. τύφος
- glory.
became proud, pompous
;
Greek ὕψωμα, ὕψος, ὑψ ώθη
- glory.
exaltation, exaltation, ascended
.
A noteworthy observation on the content of Greek concepts conveyed by Slavic vexation
(
contempt
), annoyance and pride are found in St. Basil the Great in his interpretations of the prophet Isaiah. Explaining the words of the prophet (Is. 2:12), the saint o[19][20].
The Rich Man and Lazarus
At the same time, the word “pride” used in the Synodal Version may not be equivalent to the word ὑπερηφαν ία
, and others - “glory” (
δόξα
) (Isa. 14:11), “arrogance, insolence” (
ὕβρις
) (Jer. 50:31-32), “arrogance, arrogance” (
γαυρίαμα
) (Sir. 47:5 ).
“Pride” in the Russian Synodal translation corresponds to the Greek ὕβρις
(along with “arrogance”, “arrogance”, “arrogance”),
ύπερηφανία
(also translated into Russian “arrogance”, “arrogance”, “exaltation”),
αλαζονεία
(also Russian . "arrogance").
It can be seen that these words, to a greater or lesser extent, correspond to the basic meaning of the Greek ύπερηφανία
, therefore, in order to form a correct opinion about what meaning was originally contained in it, one should turn primarily to the Church Slavonic text, which is more oriented towards the Greek text.
The material from historical dictionaries makes it possible to talk about greater consistency observed in the past when translating from Greek.
Material from historical dictionaries
makes it possible to talk about greater consistency observed in the past when translating from Greek.
Dictionary XI-XIV centuries. allows you to see a more accurate correspondence between ancient Russian. gardyni “arrogance, arrogance; arrogance" Greek. ὑπερηφανία
“arrogance, arrogance, contempt”, while pride with the same meaning “arrogance, arrogance;
“puffiness” is a translation of a number of Greek concepts: ἀλ ᾱζονε ία
“boastfulness, boastfulness, arrogance, arrogance”,
τ ὴν ὀφρ ῦν
, associated with the meaning of “furrow one’s eyebrows, wrinkle one’s brow, look gloomily or proudly”[21],
ὑ περηφανία
"arrogance, arrogance, contempt",
τύφος
"puffiness, pride, arrogance, conceit, empty imagination",
ὕβρις
"impudence, insolence".
This usage is in many ways different from that noted in Old Church Slavonic, and in some cases in Church Slavonic .
Here it seems important to mention the history of the words being analyzed. The structure of both concepts is pride
and
pride
- indicates that they are of the same root and obviously go back to the common Slavic basis gъrdъ, which supposedly had several meanings: “picky”, “picky”, “picky”[22]. In some related languages, this stem has acquired a slightly different semantic meaning: Slovenian “gȓd” - “ugly” (the negative connotation remains). In addition, following M. Vasmer, many researchers, when establishing the origin of the word “proud”, consider it necessary to draw a parallel with the Latin “gurdus” - “stupid”.
Consideration of the word “pride” in biblical-theological dictionaries and encyclopedias is generally based on the text of the Holy Scriptures and initially determines that pride is a negative quality.
Consideration of the word “pride” in biblical-theological dictionaries
and encyclopedias
is generally based on the text of the Holy Scriptures and initially determines that pride is a negative quality. For example, such an understanding of pride as a sin is found in the Biblical Theological Dictionary of 1872, edited by V. Mikhailovsky,[23] which is a translation of the French dictionary of 1862 with the addition of some extracts from non-canonical books. Thus, it notes the condemnation of pride by God, its consequences, foundations, and provides examples of proud people. The dictionary entry from B. Getze's Bible Dictionary (1923)[24], which also defines pride as a sin, is organized in a similar way.
The Brockhaus Biblical Encyclopedia (first edition, 1960) indicates that “pride in the biblical texts implies arrogance,” and also, citing the concepts of “pride, vanity, arrogance,” o[25].
Material from the Evangelical Dictionary of Biblical Theology (1996) indicates that the concept of “pride” “is sometimes mentioned in the Old Testament in a positive sense” [26] when denoting the greatness of God, the main one is its negative sense. In the New Testament, the meanings of all words that name pride are specific and have only a negative meaning[27]. The dictionary entry examines in some detail the usage of Hebrew and Greek texts, identifying biblical contexts that describe the proud, indicating the consequences of pride.
A new understanding of this concept, largely determined by the translation of the dictionary from French into Russian, is contained in the Catholic Dictionary of Biblical Theology (first edition, 1970). It actually reflects an attempt to consider the possible positive connotations of the word “pride”, to set it off from the meaning of the concept “pride/arrogance”. At the same time, “pride/arrogance” is traditionally presented by the authors as a sin, a negative quality through identifying, on the basis of the Holy Scriptures, various forms of pride (vanity, arrogance, arrogance, arrogance), its consequences, examples of the proud and their punishment.
Another “pride”—boldness—requires additional comment.
Another “pride”—boldness—requires additional comment. “There is no special expression in the Bible for pride in a positive sense, but the characteristics of this quality are based on two moral states. One of them is always noble and is translated into Greek. in the word παρρησία
, related to the concept of “freedom”.
Jews express it using paraphrases: stand up straight, with your face raised, openly express your opinion; pride manifests itself in complete freedom of speech and behavior. Another state is close to the feeling of trust and represents, as it were, its radiation; the Greeks designate it with the word хαύχησις
, which means “to boast about something,” to lean on something in order to have a confident posture - for the full realization of one’s existence before oneself, before others, before God Himself; this kind of Pride can be noble or vain, depending on whether it rests on God or on man”[28].
However, it is necessary to note that the concept of παρρησία
has in Greek, as can be seen on the basis of dictionary materials, a meaning that is not directly correlated with the meanings of other terms that directly refer to pride: “1. frankness, directness, 2. intemperance of the tongue, 3. daring, courage,” and therefore is translated when translated into Russian as “hope, daring, confidence”[29], but not “pride.”
In the Catholic Encyclopedia, pride is considered to be a negative quality in a person and the most ungodly sin. Pride is defined as excessive self-love, a sense of one’s own superiority. A proud man breaks away from the subordination of Almighty God and lives by his own rules. This shows contempt and rejection of God[30].
It seems inappropriate to try to justify human pride by contrasting it with so-called “pride” on the assumption that pride is good and pride is bad.
“Pride” is discussed in a similar way in the Great Bible Dictionary (2001). Its authors, defining that pride “in a positive sense is real and justified self-respect” [31] (in this case, it is conveyed by the Greek concepts παρρησία
and
хαύχησις
), oh, therefore “attempts to justify human pride by contrasting it with so-called “pride” on the assumption that pride is good and pride is bad seem inappropriate”[32].
In the patristic Greek dictionary Lampe GWH pride ( ὑπερηφανία
) is defined as arrogance (
arrogance
), a sin that kills the soul (
sin which destroys soul
) [33].
The Orthodox Encyclopedia says that pride is one of the main human vices. It can also be denoted in other Greek. words, acquiring various semantic shades (conceit, arrogance or arrogance, boasting, arrogance). In the Bible, pride does not appear as a positive quality; the Holy Fathers consider pride as a grave sin[34].
To summarize, it is important to note that in the biblical contexts of the Greek and Slavic traditions, it is precisely the negative properties of this passion that are designated with pride.
To summarize, it is important to note that in the biblical contexts of the Greek and Slavic traditions, it is precisely the negative properties of this passion that are designated with pride. The term “pride” in the Holy Scriptures is replaced by the word arrogance, arrogance, but this word is present in the translations of Scripture into Russian. At the same time, modern researchers sometimes determine the possibility of identifying some of its positive features based on an analysis of concepts that are in some sense correlated with it. In this regard, it is necessary to turn to the corresponding traditions of word usage. Based on the issue considered, our position agrees with the point of view of the pre-revolutionary researcher Bishop. Vissarion (Nechaev), who said: “The Word of God often speaks of pride, but it does not know noble pride at all... The Holy Scripture only exposes and condemns pride as a grave sin”[35].
Thus, turning to dictionary and encyclopedic materials allows us to say that pride is traditionally interpreted exclusively as a negative quality, and only over time attempts have been made to define some positive shades of meaning for this concept. The peculiarities of such word usage can be found in modern European languages[36], which can be seen in the example of the Russian book tradition, which will be discussed in more detail in the following parts of this article.
monk Kirill (Popov)
[1] Greek-Russian Dictionary of the New Testament. - M.: RBO, 2012. - P. 215.
[2]Weisman A. D.
Greek-Russian dictionary. - St. Petersburg, 1899. - Stlb. 1280.
[3]Large Ancient Greek Dictionary. - M.: State Publishing House of Foreign and National Dictionaries, 1958. - P. 787.
[4]Ibid.
[5]Zarin S. M.
Asceticism according to Orthodox Christian teaching. T. 1. Book. 2. - St. Petersburg, 1907. - P. 297.
[6]Ibid.
[7]Ibid.
[8]See right there.
[9]Shapiro F. L.
Hebrew-Russian dictionary. - M.: GIINS, 1963. - P. 244.
[10] Old Church Slavonic dictionary. - M., 1994. - P. 178.
[11]Large Ancient Greek Dictionary. - M.: State Publishing House of Foreign and National Dictionaries, 1958. - P. 648
[12] Weisman A.D.
Greek-Russian dictionary. - St. Petersburg, 1899. - Stlb. 1264.
[13] Dyachenko G., prot.
. Complete Church Slavonic dictionary. - M.: Father's House, 2013. - P. 128.
[14] In this case, only cases of using nouns are indicated, that is, adjectives and verbs formed from them are not considered separately, the content of the corresponding root -gord-.
[15] Patrologiae cursus completus seu bibliotheca universalis, integra, uniformis, commoda, oeconomica, omnium SS. Patrum, doctorum, scriptorumque ecclesiasticorum … Series Graeca in qua prodeunt patres, doctores scriptoresque ecclesiae graecae AS Barnaba ad Photium / By: Migne, J.-P. (Jacques-Paul), S. Basilius Cesarienses Episcopus. Tomus XXX. 1857. - P. 261.
[16]See ibid.
[17]See ibid.
[18] See ibid.
[19] Ibid. P.263.
[20] Works like those of our holy father Basil the Great, Archbishop of Caesarea in Cappadocia. Interpretation of the prophet Isaiah. - M.: Own printing house, 1900. - P. 100.
[21] Weisman A.D.
Greek-Russian dictionary. - St. Petersburg, 1899. - Stlb. 915.
[22] Vasmer M.
Etymological dictionary of the Russian language: in 4 volumes / M. Vasmer. — 4th ed., stereotype. - M.: Astrel, 2004. - T. 1. - P. 109.
[23]Biblical Theological Dictionary / ed. V. Mikhailovsky. - M.: Publishing House of the Holy Vladimir Brotherhood, 1995. - P. 81-84.
[24] Bible Dictionary by B. Getze. - M.: Pastor Goetze Publishing House, 2011. - P. 88.
[25] Brockhaus Biblical Encyclopedia. - M.: Kostyukov, 2009. - P. 203.
[26] Evangelical Dictionary of Biblical Theology. Ed. W. Elwell. - M.: Bible for everyone, 2005. - P. 246-247.
[27] Evangelical Dictionary of Biblical Theology. Ed. W. Elwell. - pp. 246-247.
[28]Dictionary of Biblical Theology. - M.: Kairos, 2003. - P. 225-231.
[29]Symphony of dictionary forms. Dictionary definition. Electronic resource. // URL: https://manuscript-bible.ru/S/D/7061.htm#pa%u0453r%3Dhs%u042Ba (date of access: 03/01/2016).
[30]TheCatholicEncyclopedia.Volume 12. NewYork, 1911.P. 405
[31]Walter Elwelly Philip Camfort
. Large Bible dictionary. — M.: The Bible for everyone. 2007. - P. 311.
[32] Ibid.
[33]LampeG.WH Apatristicgreeklexicon. - P. 1439.
[34] Litvinova L.V.
Pride // Orthodox Encyclopedia, ed. Patriarch of Moscow and All Rus' Kirill. T. 12. - M.: Moscow Patriarchate, 2011. - P. 108.
[35]Vissarion (Nechaev), bishop.
Pride. - St. Petersburg, 1899. — P. 4.
[36] Dictionary of Biblical Theology. - M.: Kairos, 2003. - P. 227.
What Pride Really Is
First we need to give a couple of revealing definitions. Why a couple? Pride is a very complex and multifaceted shortcoming and a very dangerous sin.
Pride is an inflated self-esteem when a person is convinced that he is better than he really is and better than other people. Unfortunately, due to such an inadequate assessment of one’s personality, fatal life mistakes are often made.
Pride is a manifestation of disrespect for others in the form of arrogance, bragging, ingratitude, inattention, and the like.
If we turn to the Christian explanation of the term “pride”, we will find the following explanation:
“The difference between pride and ordinary pride is that a person who is blinded by pride begins to boast to the Creator of his qualities, but forgets who gave them to him.
Pride is the arrogance of a person, the belief that he can do everything and all his merits are independent, that there is no divine help in this.
A person subject to pride stops thanking the Creator for everything he has (the ability to see, hear, live) and receives (for example, money, housing, the joys of life).”
Below is another interpretation of pride, which very adequately reflects its essence:
“Pride (or arrogance) is the desire to believe that a person is the independent and only reason for everything positive that is in you and around you.”
When pride hypertrophies and grows, it becomes a real delusion of grandeur.
The main programs (with attitudes) of pride, which should be eliminated, replacing them with adequate beliefs. What does a person who is struck by pride think in most cases:
“I am the best, the most beautiful, the smartest, the most worthy, the most!”
“I am certainly better than others, smarter, stronger, cooler, and so on... And this means that I should have more than others, I have the right to this, because I am better than others. This means that everyone around me owes me much more than I owe them. And if I’m so cool and everyone owes me something, then it’s not necessary to show your gratitude towards them, they still owe me. It is not necessary to appreciate them, it is they who should appreciate me, since I am much better than all of them combined.”
Are you familiar with this? Probably yes. If you are honest enough with yourself, you will be able to remember examples in your life when you thought this way and how it all ended in the end. You can also remember examples from the life of your environment when people behaved in a similar way, and how you reacted to this.
An excerpt characterizing Pride
“Je ne serai pas violent, ne craignez rien, [Don’t be afraid, I won’t use violence,” said Pierre, responding to Anatole’s frightened gesture. “Letters – one,” said Pierre, as if repeating a lesson to himself. “Second,” he continued after a moment of silence, getting up again and starting to walk, “you must leave Moscow tomorrow.” “But how can I…” “Third,” Pierre continued without listening to him, “you must never say a word about what happened between you and the countess.” This, I know, I cannot forbid you, but if you have a spark of conscience... - Pierre silently walked around the room several times. Anatole sat at the table and bit his lips with a frown. “You can’t help but finally understand that besides your pleasure there is happiness, the peace of other people, that you are ruining your whole life because you want to have fun. Have fun with women like my wife - with these you are in your right, they know what you want from them. They are armed against you with the same experience of depravity; but to promise a girl to marry her... to deceive, to steal... Don’t you understand that this is as vile as killing an old man or a child!... Pierre fell silent and looked at Anatole no longer with an angry, but a questioning look. - I do not know this. A? - said Anatole, cheering up as Pierre overcame his anger. “I don’t know this and I don’t want to know,” he said, without looking at Pierre and with a slight trembling of his lower jaw, “but you told me these words: vile and the like, which I comme un homme d’honneur [as an honest man ] I won’t let anyone. Pierre looked at him in surprise, unable to understand what he needed. “Although it was face to face,” Anatole continued, “but I can’t...” “Well, do you need satisfaction?” - Pierre said mockingly. “At least you can take back your words.” A? If you want me to fulfill your wishes. A? “I’ll take it back,” said Pierre, and I ask you to excuse me. Pierre glanced involuntarily at the torn button. - And money, if you need it for the trip. – Anatole smiled. This expression of a timid and mean smile, familiar to him from his wife, exploded Pierre. - Oh, vile, heartless breed! – he said and left the room. The next day Anatole left for St. Petersburg. Pierre went to Marya Dmitrievna to report the fulfillment of her wish - the expulsion of Kuragin from Moscow. The whole house was in fear and excitement. Natasha was very ill, and, as Marya Dmitrievna told him in secret, on the same night it was announced to her that Anatole was married, she poisoned herself with arsenic, which she quietly obtained. Having swallowed a little of it, she was so frightened that she woke up Sonya and told her what she had done. In time, the necessary measures were taken against the poison, and now she was out of danger; but still she was so weak that it was impossible to think of taking her to the village and they sent for the countess. Pierre saw the confused count and the tear-stained Sonya, but could not see Natasha. Pierre had lunch at the club that day and heard talk from all sides about an attempt to kidnap Rostova and stubbornly refuted this talk, assuring everyone that nothing more happened than that his brother-in-law proposed to Rostova and was refused. It seemed to Pierre that it was his responsibility to hide the whole matter and restore Rostova’s reputation. He fearfully awaited the return of Prince Andrei and every day he came to see the old prince about him. Prince Nikolai Andreich knew through M lle Bourienne all the rumors circulating around the city, and read that note to Princess Marya, which Natasha refused to her fiancé. He seemed more cheerful than usual and was looking forward to his son with great impatience. A few days after Anatole's departure, Pierre received a note from Prince Andrei, notifying him of his arrival and asking Pierre to come see him. Prince Andrei, having arrived in Moscow, at the very first minute of his arrival received from his father a note from Natasha to Princess Marya, in which she refused the groom (she stole this note from Princess Marya and gave it to Prince m lle Bourienne) and heard from his father, with additions, stories about the abduction Natasha. Prince Andrei arrived the evening before. Pierre came to him the next morning. Pierre expected to find Prince Andrei in almost the same position in which Natasha was, and therefore he was surprised when, entering the living room, he heard from the office the loud voice of Prince Andrei, animatedly saying something about some kind of St. Petersburg intrigue. The old prince and another voice occasionally interrupted him. Princess Marya came out to meet Pierre. She sighed, pointing her eyes at the door where Prince Andrei was, apparently wanting to express her sympathy for his grief; but Pierre saw from Princess Marya’s face that she was glad both about what happened and about how her brother accepted the news of his bride’s betrayal. “He said he expected it,” she said. “I know that his pride will not allow him to express his feelings, but still better, much better, he endured it than I expected.” Apparently, this was how it had to be... - But is it really all over? - said Pierre. Princess Marya looked at him in surprise. She didn’t even understand how she could ask about this. Pierre entered the office. Prince Andrei, very changed, obviously healthier, but with a new, transverse wrinkle between his eyebrows, in civilian dress, stood opposite his father and Prince Meshchersky and argued heatedly, making energetic gestures. It was about Speransky, news of whose sudden exile and alleged betrayal had just reached Moscow.
The Process of Forming Pride
Pride, like any personal characteristic, is formed by several structural components. Let us explain this more clearly: pride is formed by three main components that support its existence.
Here they are:
- Feeling of false prestige. The process of forming pride begins in cases where an individual puts his own interests above the interests and needs of others.
In the normal version, we are all, of course, more concerned about our own fate than the fate of other people. But the appearance of pride manifests itself in complete open disregard for the interests of others. A proud person respects and values himself, but he empathizes with other people, knows how to share painful things with them and understand them.
A person who finds himself in captivity of pride is himself in a state of enormous delusion and leads those around him into it. Because of her closed heart, she imagines that she is the center of the universe, the owner of super-outstanding abilities, and therefore everyone around her is obliged to do everything for her good. Someone must donate their time to her, someone - their achievements, someone - material wealth.
At the same time, such individuals are not at all bothered by the fact that they actually harm other people. That’s why psychologists talk about the false nature of the feeling of superiority over others, because in fact, each of us is a unique individual and no one has the right to judge their neighbors.
- Feeling of inferiority . In reality, pride is provoked by extreme self-doubt and dissatisfaction with one's life. It is for this reason that such people, as a rule, are angry and irritated by the results of other people's work.
They suffer from constant internal doubts, first of all, about themselves. Due to a feeling of inferiority, they begin to look for flaws in others and, it should be noted, achieve “success” in this field instead of turning to their own personality.
When a person inside feels like a nobody, feels useless, he begins to notice only the shortcomings and flaws in those around him. The wisdom of a person is manifested in the fact that he is ready, first of all, to eliminate his own problems, and arrogant individuals tend to blame others.
- Diffidence. Lack of self-confidence makes the individual its slave, forcing it to try on masks and roles that do not correspond to the individual’s individuality.
This is also dangerous because the more you play a role, the more difficult it is to remain yourself. Those people who suffer from self-doubt are those who, for some reason, are afraid to show their individuality, do not develop their character and do not work on their shortcomings.
The strengthening of pride only increases in cases when we forget about others and begin to concentrate exclusively on ourselves. You cannot think that your deeds are more significant than the deeds of everyone else.
How to get rid of pride?
A good way to get rid of pride is to realize the fact that we are all equal spiritual beings. In every person, his Soul is primary, and the mind and body are already what we receive in each new life. The souls of all people are equal in importance. There are no “bad” and “good” Souls, each Soul is unique. The soul of a beggar living on the street is as valuable as the Soul of a world famous scientist.
Each Soul goes through its own path in this world, which it chose for itself even before incarnation in the physical body (before birth on Earth). Before incarnating here, the Soul chooses for itself those lessons that it wants to take in earthly life in order to become more perfect and developed. And in connection with this task, she chooses in advance an approximate earthly path for herself - what family to be born into, what main events to go through during her life.
If you look at all the people around you from this point of view, then simply
It will be impossible to consider someone lower or worse than yourself - after all, this is the same immortal Soul as you yourself! She just goes through her own lessons, perhaps in the next life you will find yourself in the place of this person, if your Soul decides that it also needs to go through a similar life lesson.
Therefore, my friends, if you do not want life to “drop you down,” do not let pride into your world. Recognize your value as an individual. And at the same time, realize the value of every person around you. Each of us is infinitely valuable to the Universe. If you live based on this belief, then pride simply will not be able to “stick” to you.
Your Ekaterina
