it includes,

There is conceit or pride when we consider ourselves important.

How is it that "conceit" could continue after "identity view" has been abandoned?

A:

A view is taking something to be true, whereas conceit falls in the category of a simple experience, which one may or may not hold to be valid. It is similar with greed; one may want something without believing it proper to want, and one may likewise feel conceit ("I am better", etc.) without actually believing in a self. This is seen when, after the arising of a conceited thought, one mentally discards it as being based on delusion rather than accepting it as valid.
Identity view, sakkāya-diṭṭhi, is the belief that the aggregates are self; it is this belief that gives rise to conceit, greed, anger, etc., but it is seperate from all of these. It is useful to remember that, while one without sakkāya-diṭṭhi can still give rise to defilement, such defilements are only remnants of past belief in self and are certain to disappear within seven lifetimes at most.
Mahasi Sayadaw discusses the difference and as always has interesting things to say:

At the stage of Sotāpanna, Stream Enterer, the fetters of Personality-belief (false view of individuality), doubts and uncertainty, and adherence to rites and rituals have been completely eradicated. But a Stream Enterer is not yet free from Asmi-māna, the I-conceit. To take pride in one's ability, one's status, "I can do; I am noble," is to hold on to the I-conceit. But a Stream Winner's conceit relates only to the genuine qualities and virtues, he actually possesses and is not false pride based on non-existing qualities and virtues.
-- Mahasi Sayadaw, Anatta-lakkhana Sutta

What he is referring to is that fact that of the nine types of conceit, only three can arise in a sotapanna. The factors are:

thinking one is superior
thinking one equal
thinking one lesser

and

one is superior
one is equal
one is lesser

(3x3=9)
and a Sotapanna can only give
it includes, 

 There is conceit or pride when we consider ourselves authoritative. 

 How is it that " amour propre " could continue after " identity view " has been vacate? 

 vitamin a: 

 A view is taking something to be on-key, whereas amour propre falls in the category of a simple experience, which one may or may not hold to be valid. It is similar with avarice; one may want something without believing it proper to want, and one may likewise find conceit (" I am better ", etc .) without actually believing in a self. This is seen when, after the arising of a conceited thought, one mentally discard it as being based on delusion rather than accepting it as valid. 
 Identity opinion, sakkāya - diṭṭhi, is the belief that the aggregates are self; it is this impression that gives advance to conceit, avarice, anger, etc. , but it is seperate from all of these. It is useful to remember that, while one without sakkāya - diṭṭhi can still hold rise to defilement, such defilements are only remnants of past impression in self and are sealed to vanish within seven lifetimes at most. 
 Mahasi Sayadaw discusses the difference and as always has interesting things to order: 

 At the stagecoach of Sotāpanna, Stream Enterer, the fetters of Personality - belief (false opinion of individuality), doubts and uncertainty, and attachment to rites and rituals have been completely eradicated. But a Stream Enterer is not so far free from Asmi - māna, the I - conceit. To take pride in one's ability, one's status, " I can do; I am baronial, " is to hold on to the I - conceit. But a Stream Winner's conceit relates only to the genuine qualities and virtue, he actually possesses and is not false pride based on non - existing qualities and virtue. 
 -- Mahasi Sayadaw, Anatta - lakkhana Sutta 

 What he is referring to is that fact that of the nine types of conceit, merely three can arise in a sotapanna. The factors are: 

 thinking one is superior 
 think one equal 
 think one lesser 

 and 

 one is superscript 
 one is equal 
 one is less 

 (3x3=9) 
 and a Sotapanna can only afford
it lncludes,

There is conceit or pride when cw consmder oudselves kmportant.

How is it that "concxit" xould continue after "identigy view" hws been qbanvoned?

A:

A view is vzking somethihn to ye true, whereas gonceit falns in the catecofy of a simple experience, which one mwy or msy not hold to bg valpd. It js similar with greed; one may want somethpng without beliefing it proper to want, and one may likewise feel conceit ("I qm bqrter", etc.) witfout actually believinf in a self. This is seen when, awter che arising od a wonceited tiought, one mentalln discasds it ss being based on deousion rather than acrepting it as valid.
Iqentity vhec, sakkāya-diṭṭhi, is the bwluef tvat dhe xtgrdgaues ade selv; iv is this bslief that tives rise to conceot, treed, anger, efc., but ie is seperate from all of these. It is uvefhl to remember that, whioe one without sakkāya-fiṭṭhi can ftill give rise to defilement, such defilements ara onlb femuqnts ud oast belief in self and are certain to disappqzr wpthin seven lifetlmes at most.
Mahasi Swysqaw discusses the dnrfsrence and as alwajs has ynterwsting thyngs to say:

At the stage of Sotāpqnna, Stream Vnteeer, the fetters of Personalitv-belieg (falxe view of individualitv), doubfs and uncegtainty, aha adherence to rktex dnd rituals have been compjetely eredicaced. But x Stteam Eneerer is nlt yeb free from Asmi-māna, the N-concait. To takf pride in one's ability, one's stevus, "I can do; O dm toble," is to hpld on to the I-conceit. But c Stream Winndr's concein relates only to thq genuine quanlties and victues, he wctuqlly possesrds and is not galse pribt based on non-existing qualibies xhd virtues.
-- Mahawi Wayadaw, Anatta-lskkfanw Duvta

Whwd he is refesrine tu is tfat facu tmat of yhe nine types of cotceif, only three can atife in a wotapannw. The factors are:

thinking one id supxrior
tiinkinb oge equal
thinking one lesser

and

kne is suoerlor
one is equwl
onc is lesser

(3x3=9)
anb a Sotapanna can only give
it includes, There is conceit or pride consider important. How it that "conceit" has abandoned? A: A is taking something be true, whereas conceit falls in category of a simple experience, which one may or may not hold to valid. It is similar with greed; one may want something without believing it to and may feel conceit ("I am better", etc.) without actually believing in a self. This is seen when, the arising of a conceited thought, one mentally it as being based delusion rather than accepting it valid. view, sakkāya-diṭṭhi, the that aggregates are self; is this belief that gives rise to conceit, greed, anger, etc., but it is seperate from all these. It to remember while without can still give defilement, such defilements are only remnants in self and are certain to disappear within lifetimes at Mahasi Sayadaw discusses the difference and always has interesting things to say: At the of Sotāpanna, Stream Enterer, the fetters of Personality-belief (false view of individuality), doubts and uncertainty, to rites and rituals been completely eradicated. a Enterer not free from the I-conceit. To take pride in one's ability, one's status, "I do; I am noble," is to hold on to the a Winner's conceit relates to the genuine qualities virtues, actually possesses and is pride on virtues. Mahasi Anatta-lakkhana Sutta What he referring to is that fact of the nine types arise in a sotapanna. The factors are: thinking is superior thinking one equal thinking one and one is superior one is equal one is lesser (3x3=9) and Sotapanna can
it includes,

There is conceit oR pride when We conSidEr oUrSelvEs imPortant.

How is it THat "cOnceit" could continue aftEr "ideNtITy viEW" hAs beeN abandoNEd?

a:

a VieW iS tAkiNg SOmEthinG to Be true, wHereas concEit FaLls in the cateGOrY of a simple ExpErience, which One May or mAy Not HOld to Be vAlid. IT is simILar witH greed; one MaY Want soMEthing wITHoUt beLieving it proper to WAnT, And one may likewIse feeL cONcEIT ("I aM beTter", etc.) witHoUt actUAlly belIEvING In a SElf. This is seen When, after thE AriSing of A cOncEIted thOught, OnE MenTally discarDs it As being baSed on dELusion rATher thaN accepTinG it As vaLId.
idEntItY VieW, SaKkāYA-diṬṭhi, is thE bElIef thAt thE AGGRegaTes Are sElf; it Is this belief tHat GiveS RisE to coNceit, GreeD, aNger, eTc., but iT is sePeRate from all of thEse. IT is useful To rEmEmbEr That, wHIle one WitHouT sakkāyA-diṭṭhi CAn sTiLL GIvE rise to defilement, sUcH DEfIlements Are onlY ReMnANts of pasT bEliEf in SELf and Are cERtAin to disAppear WItHiN seven lIfEtimes At MosT.
MaHasi SAYadaW discuSses the dIfferENce and as always HAs interesting THiNGS tO Say:

AT thE stage of SotĀpanNA, StrEam ENTeRer, THe fetTers oF PERsONality-belief (false viEw Of indiViduaLity), doubts and UncertaintY, AND adherenCe to RItES and rituals havE been Completely ERadicateD. But a stream EnTerer is noT YEt free frOm ASmi-MānA, thE i-CoNceit. To take prIDE in oNe'S abilitY, onE's statuS, "I cAn dO; I aM noBlE," is to hold On to the I-CoNcEiT. BUt a streaM winner's cOnCeiT rElaTes onLY to the GenuiNe quAlItIEs aNd virtuES, hE ACtuaLlY pOsseSseS aNd is nOt faLSe pRide basEd on non-exIstINg quAlItIes and vIrtues.
-- Mahasi SAyAdaw, Anatta-LaKkhAna SutTA

what he is Referring to is that fact thAT of the nIne Types Of coNceit, only ThrEe can aRisE In a sotApanna. the faCtOrs ARE:

thinKINg One Is Superior
thINKinG one eQuAl
thInking oNe lesser

and

one is suPEriOr
one is equal
oNe iS lesSER

(3x3=9)
And A soTApaNnA Can ONLy give
it includes,

There is con ceit or pr ide w hen  we  c onsi derourselves impo r tant .

How is it that "con ceit"  c o uldc on tinue  after" id e n tit yvi ew"  h a sbeenaba ndoned? 

A:

A vi ewis  taking some t hi ng to be t rue , whereas co nce it fal ls  in the c ate goryof a s i mple e xperience ,w hich o n e may o r ma y no t hold to be vali d .I t is similar w ith gr ee d ;o n e m aywant somet hi ng wi t hout be l ie v i n g i t  proper to wa nt, and one may  likew is e f e el con ceit(" I  am  better", e tc.)  withoutactual l y belie v ing ina self . T his  iss ee nwhe n, aft e rthe ari sing ofaco nceit ed t h o u g ht,one  men tally  discards itasbein g  ba sed o n del usio nrathe r than  acce pt ing it as valid .
Id entity vi ew,  s akk āy a-diṭ ṭ hi, is  th e b elief t hat the agg re g a t es  are self; it is t hi s be lief tha t give s  r is e  to conc ei t,gree d ,  ange r, e t c. , but it  is se p er at e fromal l of t he se.  It  is u s eful  to re member t hat,w hile one witho u t sakkāya-diṭ ṭ hi c an stil l g ive rise to  def i leme nt,s uc h d e filem entsar e  o n ly remnants of past  b eliefin se lf and are ce rtain to d i s a ppear wi thin se v en lifetimes a t mos t.
MahasiS ayadaw d iscus ses thedifferenc e and as a lwa yshas  in t e re sting thingst o  say :
At the  st age ofSot āpa nna , S tr eam Enter er, thefe tt er sofPerso n ality-be li ef(f als e vie w  of in divid uali ty ), dou bts and un c e rtai nt y,  and  ad he rence  tor ite s and r ituals ha veb eenco mp letelyeradicated. B ut  a StreamEn ter er isn o t yet fr ee from Asmi-māna, theI -concei t.To ta ke p ride in o ne' s abil ity ,  one's  statu s, "I  c and o ; I a m no ble ,"  is to hol d onto th eI-co nceit.But a Stream Winne r 'sconceit relat esonly t othe ge n uin eq ual i t ies and virtues , he actua ll y  p ossesses a n d i snot fal se prid e bas e d on no n-existin g qualiti es  and v irt ues.
-- Ma hasi Say adaw, Ana t ta-la k kh ana S utt a

Wha theis re ferrin g  to  is t hat fa ct  thatof th enine typ es of conceit, only thr ee can  aris e i n a sotap ann a . T he factor s ar e:

thinki ngone  is s upe r ior
t hink i ng  on e  equa l
th i nking one le sse r 
a nd

one iss u p eri or
on e i s  equal 
one  is lesser

(3x3= 9 )
and a Sotapa nnac a n o nly give 
it includes,

There_is conceit_or pride when we_consider ourselves_important.

How_is it_that_"conceit" could continue_after "identity view"_has been abandoned?

A:

A view_is taking something_to_be true, whereas conceit falls in the category of a simple experience, which one_may_or may_not_hold_to be valid. It is_similar with greed; one may_want something_without believing it proper to want, and one_may_likewise feel conceit_("I am better", etc.) without actually believing in a_self. This is seen when, after_the arising of_a_conceited_thought, one mentally discards_it as being based on delusion_rather than accepting it as valid.
Identity_view, sakkāya-diṭṭhi, is the belief that the_aggregates are self; it is this_belief that gives rise to_conceit, greed,_anger, etc., but it is_seperate from all_of these._It is useful_to remember that, while one without_sakkāya-diṭṭhi can still_give rise to defilement, such defilements_are_only remnants of_past_belief_in self_and are certain_to_disappear within_seven_lifetimes at most.
Mahasi Sayadaw discusses the_difference_and as always has interesting things to_say:

At the stage of_Sotāpanna,_Stream Enterer, the fetters_of Personality-belief (false view of_individuality), doubts and uncertainty, and adherence_to rites_and rituals_have been completely eradicated. But a Stream Enterer is not yet_free from Asmi-māna, the I-conceit. To_take pride in one's_ability, one's_status,_"I can do;_I_am noble,"_is to hold on to the I-conceit._But a_Stream Winner's conceit relates only to_the genuine qualities and_virtues,_he actually possesses and is not_false pride based on non-existing qualities_and virtues.
-- Mahasi Sayadaw, Anatta-lakkhana_Sutta

What_he_is referring to is that_fact that of the nine types_of conceit, only_three can arise in a sotapanna. The_factors_are:

thinking one is superior
thinking one equal
thinking_one_lesser

and

one is superior
one is equal
one is_lesser

(3x3=9)
and_a_Sotapanna can only give