What are some of the ways to practice confidence/ self-confidence?

Maybe good if good householder tries to see the way lesser as 'non-way' that as right way. Nothing wrong with 'right pride' as it is required to overcome pride.

In this way right(ous), really praiseworthy self-confidence is trained to reach a point of liberality where one could access to the Noble Domain.

The foundation for being able to reflect and rejoice on ones moral-virtue is layed out by practicing the precepts without faults. If one would develop self-confidence not based on Noble virtues, one can only gain wrong release.

Same with ones Generosity. How could a stingy person ever develop rightous pride? So something against the strain again.

And qualities, equal those leading to Deva-Existences, something certain empathized by Tibetans: How ever become rightly Deva-like if acting and thinking like a coward?

At least 'If the Sublime Buddha and his good Disciples, had been able to develop the path and gain right release, yet 'just' human effort as I would have, why shouldn't I be able, stay another under the 'loser'', is very required, yet based on right value of Sublime first.

As for "Hot dogs for all" and resting on envy-based ideas (all is/are equal) to reject: Non could help them move, trapped by defilements, not willing to let go.

Good householder already listed the first 6 self-reflections for fist steps toward Noble Ones, Buddha, Dhamma, Sangha, Sila, Dana, Deva-qualities, so why resting in doubt?

Perhaps I can elaborate on Samana Johann's answer:

Maybe good if good householder tries to see the way lesser as 'non-way' that as right way. Nothing wrong with 'right pride' as it is required to overcome pride.

In this way right(ous), really praiseworthy self-confidence is trained to reach a point of liberality where one could access to the Noble Domain

I think that's saying that self-confidence and pride are related, and are "right" i.e. necessary and not wrong (and to not misquote him, he's also saying something about "liberality" that I won't try to amplify here).

I want to say that ("self-confidence and pride") is also related to or translated as "conceit", and identify three references:

• Wikipedia: Māna which mainly talks about its being a fetter and a cause of inter-personal strife

• This answer to a question asking about "conceit" which says:

  • It's essentially comparing people
  • A semi-enlightened person should be capable (or is only capable) of "true" conceit i.e. of making accurate comparison

• And there's a sutta related to this, AN 4.159, which includes,

  This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.' The thought occurs to him, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now. Then why not me?' Then he eventually abandons conceit, having relied on conceit. 'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said, and in reference to this was it said.

I think the latter might be summarised as, "If they can do it then so can I -- by accurately doing too what they did and do".

In a way that's basic pedagogy: you learn by knowing, copying, studying, following people who already practice successfully. It's conceited to think you can, but maybe a true i.e. an accurate conceit. And the confidence (in the teacher[s] and in what's being aught) might be well-placed, verifiable.

In many Buddhist doctrines, confidence or self-confidence is thought as a virtue. I am still struggling to see how it does not contradict with arrogance or pride.

I think that Buddhism has tried to analyse what's helpful ...

• Seven Factors of Awakening
• Thirty-seven qualities

... versus what's unhelpful, which is also subdivided ...

• Fetters (slightly different lists in different schools)
• Hindrances
• Poisons

Sometimes it's useful to understand (or to have understood) fine distinctions -- such as What is the difference between 'compassion' and 'pity'?

Sometimes I think that definition-seeking is a problem of its own -- perhaps what's meant by a finger pointing at the moon.

Anyway that might point to an answer to your question:

• It's (bad) arrogance or pride when it has an ill effect, e.g. causing strife, undue problems
• It's (useful, virtuous) confidence when it has a good effect, e.g. encouraging good and wise behaviour

Sometimes I find the very concept of right and wrong is stressful and becomes over-thinking. The over-thinking is a source of stress. A major type of over-thinking is associated with identity view!

• A thicket of wrong views

At a time like that, remembering the three or four noble truths might be a slightly simpler version of the Buddhist doctrine and an antidote to the stress of right and wrong, black and white, antagonism and contradictions.

Confidence arises naturally when we know we are on the right path. Uncertainty and insecurity arise when we have conflicting desires: when we feel we might do this or do that, and worry that choosing wrong will commit us to misery. But in reality it is the fear of 'choosing wrong' — the implicit competition and comparison between different imagined outcomes — that causes misery. Trust that whatever choice you make will work our well, and step forward. That's confidence.

As Eckhart Tolle once said, if you find yourself in a situation you can either accept it or change it, as you prefer. What you should avoid is frustrated, indecisive stagnation.