Pride and Shame in Buddhism Lately I've been noticing how often people in my everyday life mention being proud of themselves or their loved ones for some good effort or action or being ashamed of themselves (or decrying others should be ashamed of themselves) for some lack of good effort or bad action. Even in court precedings, it seems judges take into account whether or not the convicted is "showing remorse" when sentencing. It seems to be considered a positive thing to display your pride or even your shame when appropriate.

In my studies of Buddhism so far, I don't really recall learning anything specific about pride and shame but have only a vague notion that these emotions don't seem very "Buddhist"; maybe being related to ego or judgement. 

Did the Buddha teach anything about pride and shame? Are they ever considered positive mind states in Buddhism? 

Thank you.
Lokavipatti Sutta on the eight worldly winds:


  Monks, these eight worldly conditions spin after the world, and the world spins after these eight worldly conditions. Which eight? Gain, loss, status, disgrace, censure, praise, pleasure, &amp; pain. These are the eight worldly conditions that spin after the world, and the world spins after these eight worldly conditions.
  
  "For an uninstructed run-of-the-mill person there arise gain, loss, status, disgrace, censure, praise, pleasure, &amp; pain. For a well-instructed disciple of the noble ones there also arise gain, loss, status, disgrace, censure, praise, pleasure, &amp; pain. So what difference, what distinction, what distinguishing factor is there between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person?"
  
  "..the uninstructed run-of-the-mill person..he welcomes the arisen gain and rebels against the arisen loss. He welcomes the arisen status and rebels against the arisen disgrace. He welcomes the arisen praise and rebels against the arisen censure. He welcomes the arisen pleasure and rebels against the arisen pain. As he is thus engaged in welcoming &amp; rebelling, he is not released from birth, aging, or death; from sorrows, lamentations, pains, distresses, or despairs. He is not released, I tell you, from suffering &amp; stress.
  
  "..the disciple of the Noble ones does not welcome the arisen gain, or rebel against the arisen loss. He does not welcome the arisen status, or rebel against the arisen disgrace. He does not welcome the arisen praise, or rebel against the arisen censure. He does not welcome the arisen pleasure, or rebel against the arisen pain. As he thus abandons welcoming &amp; rebelling, he is released from birth, aging, &amp; death; from sorrows, lamentations, pains, distresses, &amp; despairs. He is released, I tell you, from suffering &amp; stress.
  
  "This is the difference, this the distinction, this the distinguishing factor between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person."


I suppose before we gain enlightenment equipoise or equanimity would be the appropriate response, then again use Upaya-kaushalya (skilful means), if you have the wisdom