user8157: I read the following on the internet:

Some rules assume the conceit, "I am". Importantly, Buddhist rules do
not. For example, take the first three rules of MN8:
MN8:12.2: ‘Others will be cruel, but here we will not be cruel.’
MN8:12.3: ‘Others will kill living creatures, but here we will not
kill living creatures.’
MN8:12.4: ‘Others will steal, but here we will
not steal.’

What exactly is conceit? Does the above quote include conceit? If so, why? If not, why not?

user23655: 
Some rules assume the conceit, "I am"

This expression "I am" is generally spoken of as a first person singular pronoun. A pronoun is a word that is used instead of a noun or noun phrase. A noun is a word that refers to a thing (book), a person (Betty Crocker), an animal (cat), a place (Omaha), a quality (softness), an idea (justice), or an action (yodeling). It's usually a single word, but not always: cake, shoes, school bus, and time and a half are all nouns.
Conceit
noun: conceit; plural noun: conceits
A word that can mean excessive pride in oneself, as in "he was puffed up with conceit". Ordinary usage of late Middle English origin (in the sense ‘notion’, also ‘quaintly decorative article’): from conceive, on the pattern of pairs such as deceive, deceit.
In the Dhamma, the semantic properties of what is translated as conceit would seem to overlap with common usage as in 'arrogance', or 'prideful', eg;

Ven. Sāriputta: “My friend, when the thought occurs to you, ‘By means of the divine eye, purified & surpassing the human, I see the thousand-fold cosmos,’ that is related to your conceit. When the thought occurs to you, ‘My persistence is aroused & unsluggish. My mindfulness is established & unmuddled. My body is calm & unaroused. My mind is concentrated & gathered into singleness,’ that is related to your restlessness. When the thought occurs to you, ‘And yet my mind is not released from the effluents through lack of clinging/sustenance,’ that is related to your anxiety. It would be well if—abandoning these three qualities, not attending to these three qualities—you directed your mind to the deathless property.”
AN 3.131


user16635: a conceit, in this context, is a fanciful notion or wishful ideal. The point is that the actions of cruelty, killing, and stealing are all rooted in the fanciful notion "I am", because "I am" logically precedes "I want" or "I must have". So, for example, the Abrahamic traditions must make explicit rules like "Thou shalt not kill" and "Thou shalt not steal" because the Abrahamic traditions presume the existence of an egoic "I" which is subject to sin. Buddhists don't presume the egoic "I", and thus don't require explicit rules to restrain its actions.

user21800: Conceit is the inflated sense of self, this sense of self that is coming from the ignorance/ego.
For eg we rush to feed ourselves food but we don't rush to feel a worm food, because of ignorance we see two separate entities in ourself and the worm and it is the conceit itself that sees ourself as more important than the worm that we only rush to feed ourselves.
Two separate mental formations but conceit is a by-product (klesha) of ignorance itself.
As you would know, conceit is one of the last fetters to be extinguished as one becomes an arhant.
I don't know the source of what you are quoting above but from looking at it it looks like the writer is trying to point out the use of the word "WE" rather than "I"

user23657: Conceit in the Dhamma is about the tendency to assert that self is a truth & reality such that one conceives of "I am" and so on to "I am good.." etc
Saying 'I am' is akin to saying "There is a Santa Claus". The statement itself doesn't mean that we believe SC to be a truth & reality as we can say 'There is a Santa Claus, Santa Claus is something [albeit made up, a notion that a child might believe in]' whereas that child would say 'There is a Santa Claus [asserted to be a truth & reality by the child].
One's conceit is not the word 'self' or the expression "I am". One's conceit is that passionate tendency to conceive of self as a truth & reality due to one's stupidity or a lack of concentration.

“One to whom it might occur,
‘I’m a woman’ or ‘I’m a man’
Or ‘I’m anything at all’—
Is fit for Mara to address.”

Because it is the foundation for craving;

"And which are the 18 craving-verbalizations (taṇhāvicaritāni) dependent on what is internal? There being 'I am,' there comes to be 'I am here,' there comes to be 'I am like this' ... 'I am otherwise' ... 'I am bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I might be like this' ... 'I might be otherwise' ... 'May I be' ... 'May I be here' ... 'May I be like this' ... 'May I be otherwise' ... 'I will be' ... 'I will be here' ... 'I will be like this' ... 'I will be otherwise.' These are the 18 craving-verbalizations dependent on what is internal.
"And which are the 18 craving-verbalizations dependent on what is external? There being 'I am because of this (or: by means of this),' there comes to be 'I am here because of this,' there comes to be 'I am like this because of this' ... 'I am otherwise because of this' ... 'I am bad because of this' ... 'I am good because of this' ... 'I might be because of this' ... 'I might be here because of this' ... 'I might be like this because of this' ... 'I might be otherwise because of this' ... 'May I be because of this' ... 'May I be here because of this' ... 'May I be like this because of this' ... 'May I be otherwise because of this' ... 'I will be because of this' ... 'I will be here because of this' ... 'I will be like this because of this' ... 'I will be otherwise because of this.' These are the 18 craving-verbalizations dependent on what is external.
"Thus there are 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external. These are called the 36 craving-verbalizations. Thus, with 36 craving-verbalizations of this sort in the past, 36 in the future, and 36 in the present, there are 108 craving-verbalizations.
"This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations."
AN 4.199


user471: Conceit in Buddhism is a technical term, referring to the deep-rooted habit or tendency of self-expression or self-clinging.
It's different from self-view or identity-view, which is more like a belief, than a habit.
The difference between overcoming self-view and overcoming conceit, is like the difference between overcoming wrong beliefs about diet and exercise, and overcoming obesity.

"Just like a cloth, dirty & stained: Its owners give it over to a
washerman, who scrubs it with salt earth or lye or cow-dung and then
rinses it in clear water. Now even though the cloth is clean &
spotless, it still has a lingering residual scent of salt earth or lye
or cow-dung. The washerman gives it to the owners, the owners put it
away in a scent-infused wicker hamper, and its lingering residual
scent of salt earth, lye, or cow-dung is fully obliterated.
"In the same way, friends, even though a noble disciple has abandoned
the five lower fetters, he still has with regard to the five
clinging-aggregates a lingering residual 'I am' conceit, an 'I am'
desire, an 'I am' obsession. But at a later time he keeps focusing on
the phenomena of arising & passing away with regard to the five
clinging-aggregates: 'Such is form, such its origin, such its
disappearance. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origin, such its
disappearance.' As he keeps focusing on the arising & passing away of
these five clinging-aggregates, the lingering residual 'I am' conceit,
'I am' desire, 'I am' obsession is fully obliterated."
SN 22.89


8157: <p>I read the following on the internet:</p>
<blockquote>
<p>Some rules assume the conceit, &quot;I am&quot;. Importantly, Buddhist rules do
not. For example, take the first three rules of MN8:</p>
<p>MN8:12.2: ‘Others will be cruel, but here we will not be cruel.’</p>
<p>MN8:12.3: ‘Others will kill living creatures, but here we will not
kill living creatures.’</p>
<p>MN8:12.4: ‘Others will steal, but here we will
not steal.’</p>
</blockquote>
<p>What exactly is conceit? Does the above quote include conceit? If so, why? If not, why not?</p>
 23655: <blockquote>
<p>Some rules assume the conceit, &quot;I am&quot;</p>
</blockquote>
<p>This expression &quot;I am&quot; is generally spoken of as a first person singular pronoun. A pronoun is a word that is used instead of a noun or noun phrase. A noun is a word that refers to a thing (book), a person (Betty Crocker), an animal (cat), a place (Omaha), a quality (softness), an idea (justice), or an action (yodeling). It's usually a single word, but not always: cake, shoes, school bus, and time and a half are all nouns.</p>
<p><strong>Conceit</strong>
noun: conceit; plural noun: conceits
A word that can mean excessive pride in oneself, as in &quot;he was puffed up with conceit&quot;. Ordinary usage of late Middle English origin (in the sense ‘notion’, also ‘quaintly decorative article’): from conceive, on the pattern of pairs such as deceive, deceit.</p>
<p>In the Dhamma, the semantic properties of what is translated as conceit would seem to overlap with common usage as in 'arrogance', or 'prideful', eg;</p>
<blockquote>
<p>Ven. Sāriputta: “My friend, when the thought occurs to you, ‘By means of the divine eye, purified &amp; surpassing the human, I see the thousand-fold cosmos,’ that is related to your conceit. When the thought occurs to you, ‘My persistence is aroused &amp; unsluggish. My mindfulness is established &amp; unmuddled. My body is calm &amp; unaroused. My mind is concentrated &amp; gathered into singleness,’ that is related to your restlessness. When the thought occurs to you, ‘And yet my mind is not released from the effluents through lack of clinging/sustenance,’ that is related to your anxiety. It would be well if—abandoning these three qualities, not attending to these three qualities—you directed your mind to the deathless property.”<br />
<a href="https://www.dhammatalks.org/suttas/AN/AN3_131.html" rel="nofollow noreferrer">AN 3.131</a></p>
</blockquote>
 16635: <p>a <em>conceit</em>, in this context, is a fanciful notion or wishful ideal. The point is that the actions of cruelty, killing, and stealing are all rooted in the fanciful notion &quot;I am&quot;, because &quot;I am&quot; logically precedes &quot;I want&quot; or &quot;I must have&quot;. So, for example, the Abrahamic traditions must make explicit rules like &quot;Thou shalt not kill&quot; and &quot;Thou shalt not steal&quot; because the Abrahamic traditions presume the existence of an egoic &quot;I&quot; which is subject to sin. Buddhists don't presume the egoic &quot;I&quot;, and thus don't require explicit rules to restrain its actions.</p>
 21800: <p>Conceit is the inflated sense of self, this sense of self that is coming from the ignorance/ego.
For eg we rush to feed ourselves food but we don't rush to feel a worm food, because of ignorance we see two separate entities in ourself and the worm and it is the conceit itself that sees ourself as more important than the worm that we only rush to feed ourselves.
Two separate mental formations but conceit is a by-product (klesha) of ignorance itself.</p>
<p>As you would know, conceit is one of the last fetters to be extinguished as one becomes an arhant.</p>
<p>I don't know the source of what you are quoting above but from looking at it it looks like the writer is trying to point out the use of the word &quot;WE&quot; rather than &quot;I&quot;</p>
 23657: <p>Conceit in the Dhamma is about the tendency to assert that self is a truth &amp; reality such that one conceives of &quot;I am&quot; and so on to &quot;I am good..&quot; etc</p>
<p>Saying 'I am' is akin to saying &quot;There is a Santa Claus&quot;. The statement itself doesn't mean that we believe SC to be a truth &amp; reality as we can say 'There is a Santa Claus, Santa Claus is something [albeit made up, a notion that a child might believe in]' whereas that child would say 'There is a Santa Claus [asserted to be a truth &amp; reality by the child].</p>
<p>One's conceit is not the word 'self' or the expression &quot;I am&quot;. One's conceit is that passionate tendency to conceive of self as a truth &amp; reality due to one's stupidity or a lack of concentration.</p>
<blockquote>
<p>“One to whom it might occur,
‘I’m a woman’ or ‘I’m a man’
Or ‘I’m anything at all’—
Is fit for Mara to address.”</p>
</blockquote>
<p>Because it is the foundation for craving;</p>
<blockquote>
<p>&quot;And which are the 18 <strong>craving-verbalizations</strong> (<strong>taṇhāvicaritāni</strong>) dependent on what is internal? There being 'I am,' there comes to be 'I am here,' there comes to be 'I am like this' ... 'I am otherwise' ... 'I am bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I might be like this' ... 'I might be otherwise' ... 'May I be' ... 'May I be here' ... 'May I be like this' ... 'May I be otherwise' ... 'I will be' ... 'I will be here' ... 'I will be like this' ... 'I will be otherwise.' These are the 18 craving-verbalizations dependent on what is internal.</p>
<p>&quot;And which are the 18 craving-verbalizations dependent on what is external? There being 'I am because of this (or: by means of this),' there comes to be 'I am here because of this,' there comes to be 'I am like this because of this' ... 'I am otherwise because of this' ... 'I am bad because of this' ... 'I am good because of this' ... 'I might be because of this' ... 'I might be here because of this' ... 'I might be like this because of this' ... 'I might be otherwise because of this' ... 'May I be because of this' ... 'May I be here because of this' ... 'May I be like this because of this' ... 'May I be otherwise because of this' ... 'I will be because of this' ... 'I will be here because of this' ... 'I will be like this because of this' ... 'I will be otherwise because of this.' These are the 18 craving-verbalizations dependent on what is external.</p>
<p>&quot;Thus there are 18 craving-verbalizations dependent on what is internal and 18 craving-verbalizations dependent on what is external. These are called the 36 craving-verbalizations. Thus, with 36 craving-verbalizations of this sort in the past, 36 in the future, and 36 in the present, there are 108 craving-verbalizations.</p>
<p>&quot;This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered &amp; enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, &amp; bad destinations.&quot;</p>
<p><a href="https://suttacentral.net/an4.199/en/sujato?layout=linebyline&reference=pts&notes=asterisk&highlight=true&script=latin" rel="nofollow noreferrer">AN 4.199</a></p>
</blockquote>
 471: <p>Conceit in Buddhism is a technical term, referring to the deep-rooted habit or tendency of self-expression or self-clinging.</p>
<p>It's different from self-view or identity-view, which is more like a belief, than a habit.</p>
<p>The difference between overcoming self-view and overcoming conceit, is like the difference between overcoming wrong beliefs about diet and exercise, and overcoming obesity.</p>
<blockquote>
<p>&quot;Just like a cloth, dirty &amp; stained: Its owners give it over to a
washerman, who scrubs it with salt earth or lye or cow-dung and then
rinses it in clear water. Now even though the cloth is clean &amp;
spotless, it still has a lingering residual scent of salt earth or lye
or cow-dung. The washerman gives it to the owners, the owners put it
away in a scent-infused wicker hamper, and its lingering residual
scent of salt earth, lye, or cow-dung is fully obliterated.</p>
<p>&quot;In the same way, friends, even though a noble disciple has abandoned
the five lower fetters, he still has with regard to the five
clinging-aggregates a lingering residual 'I am' conceit, an 'I am'
desire, an 'I am' obsession. But at a later time he keeps focusing on
the phenomena of arising &amp; passing away with regard to the five
clinging-aggregates: 'Such is form, such its origin, such its
disappearance. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origin, such its
disappearance.' As he keeps focusing on the arising &amp; passing away of
these five clinging-aggregates, the lingering residual 'I am' conceit,
'I am' desire, 'I am' obsession is fully obliterated.&quot;<br />
<a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.089.than.html" rel="noreferrer">SN 22.89</a></p>
</blockquote>
