As regarding pride being one of the outcomes of conceit, it is so because both of these characteristics have one and the same root. In other words, if one is conceited and arrogant, and when one sees himself as being great, his heart's eye will be too blind to see the faults and shortcomings in him. In this case, if he wants to show someone the condition of looking at his own self greatly, demonstrating the greatness status, he will then be afflicted by the dangerous ailment of pride.
In other words, the condition of conceit and of one who considers himself to be greater than others, so long as it stays inwardly and has no outward manifestation, it is pride. If it gets out through the senses, it is called arrogance. Both conditions, pride and arrogance, need another person besides the individual himself so the latter may see himself inwardly and innately as being greater than others; it is then that one is characterized by pride.
Or he may demonstrate his attitude of thinking he is greater than others to everyone else, hence this person becomes characterized by pride. At any rate, pride and arrogance need the other party. Not all pride is like that. This is the difference between conceit and pride. A conceited person sees himself and his deeds as being great without discerning the others. That is, if we suppose there is nobody who is not conceited, and that Allāh, Praise to Him, did not create anyone else besides him, so he lives by himself, he can be imagined as being arrogant. The arrogant person is at the verge of the hell of pride. When he finds someone to whom he can demonstrate his pride, he will then be afflicted with pride and arrogance, and his abode will be hell as is clearly stated in the Holy Qur'ān in this verse:
"… Is there no abode in Hell for the haughty?" (Qur'ān, 39:60).
This is one of the dangerous detriments that await the proud. Therefore, all the detriments and afflictions resulting from the sinning characteristic of "pride" can apply to conceit, too; may Allāh grant us refuge from it.