I believe what you are mentioning is called the "Eight Worldly Dhammas":
"These conditions are inconstant & impermanent.
Gain and Loss
Pleasure and Pain
Praise and Blame
Fame and Disrepute (status/disgrace)"
Ven. Yuttadhammo also writes about them in his book "Lessons In Practical Buddhism" in the chapter: Dangers, p. 12-24. Here is quote from the chapter:
"The third set of dangers are most important for a meditator to become familiar with so as to not be dissuaded from the goal because of them. The Buddha taught these dangers using the metaphor of crossing a body of water. Just as one attempting to cross a large body of water, much danger awaits for a meditator wishing to escape from samsara to the farther shore where safety and freedom from suffering are found. The four dangers the Buddha enumerated are
These are four dangers for one wishing to reach the farther shore. They are also metaphors for the dangers that may stop us from reaching peace, happiness and freedom from suffering.
The first danger, waves, is what the Buddha called the eight worldly dhammas, eight vicissitudes of life that we easily get caught up in, even though they are worldly things of no inherent benefit. When we come to practice meditation, we try to leave behind worldly things, doing away with our attachment and aversion to the ways of the world. If we get caught up in such things, they will toss us about like waves on the ocean, and may even drown us with their force.
The eight worldly dhammas are fame and obscurity, praise and blame, gain and loss, and happiness and suffering. When we are famous, or have high status in society, it is easy to get caught up and proud of it. Some people become addicted to fame, constantly thinking of ways to become better-known or rise up in social status. Such people become devastated if they find themselves without status or fame, and thus are tossed about chasing after the peak of the next wave. Even meditators may succumb to such danger, letting their minds wander into thoughts of becoming famous or successful in the worldly sphere.
Likewise, when we receive praise, we can easily become caught up in it, addicted to the esteem of others, and tossed about whenever we receive dispraise. Some meditators become angry and obstinate when criticized by their teachers, refusing to listen and even leaving the meditation centre without finishing their training simply because of their inability to withstand criticism. Others become caught up in their worldly accomplishments, relishing the praise that comes from involvement in the world, and so are unable to focus their minds on meditation, thinking only of the pleasure that comes from being among those who shower them with praise.
Gain as well can be a great hindrance to meditation if one worries about ones possessions or if craving for new possessions arises. Some monks become dissatisfied with the monastic life because of their remembrance of pleasant experiences when they were lay people. Some monks become infatuated with the lives of lay people and give rise to craving for what seems to be a life of happiness as compared to the difficult life of a monk. Some monks are even enticed by rich lay supporters to disrobe, with the promise of marriage or financial support once they disrobe. Likewise, those meditators who have much wealth will often fail to put out any real effort in the practice, unafraid as they are about the future, thinking that they are already safe and that their riches will protect them from all dangers. Often this prevents such people from even attending a meditation course, since they are unable to see the dangers that await even rich people if they are negligent."
They are also mentioned in verse 29 of "Nagarjuna's Letter to a Friend":
"29) O Realizer of the Transitory World.
Don't have as objects of your mind
The eight transitory things of the world:
Namely, material gain and no gain, happiness and unhappiness, Things nice to
Hear and not nice to hear, or praise and scorn. Be indifferent (toward them)".
When reading your question again i see i misunderstood it a bit when reading first. Now i see that you are asking about the internally generated pride, e.g. because of ones own achievements and the like. I think that too can fall under "praising", here praising oneself.
Pride can be refered to the so called asmi-māna meaning the "I-am-conceit". Here the Buddha teaches that one can create a self on 3 levels: I am inferior, I am superior or I am equal. They are all wrong view since they refer to a self of some kind which is not to be found anywhere.
Also pride is one of the 10 fetters that are to be destroyed in order to reach Nibbana. According the palicanon.com pride vanishes completely only at the entrance to arahantship.