not only themselves good for society, they are needed to direct other virtues towards the public good. But there is also a more immediate approval, as we are simply "touch'd with a tender sentiment" or sympathetic to characters like our own—this is why even benevolent "trifles" and excesses in love still win approval, as the love in their minds easily converts into love in our minds for them. As for the contrasting "angry passions", they are judged by comparison with humanity in general—such passions are excused when normal, sometimes scorned when absent, and even applauded when impressively low, though "they form the most detested of all vices" when they "rise up to cruelty"—and for its negative impact on others. Indeed, in general, your moral virtue is mostly determined by how desirable you are in different social relations. Sections 4–5 Hume finishes by explaining how his system accommodates not only the "moral virtues" but also the "natural abilities" of the mind, and by downplaying the distinction as not very important and largely a matter of mere terminology. Virtues and abilities are alike, Hume contends, in their "causes and effects": they are mental qualities that produce pleasure and elicit approval, and we all care about both. To the objection that the distinction matters because the approval of abilities feels different from the approval of virtues, Hume responds that our approval of different things always feels different (e.g., with different virtues). To the objection that virtues are unlike abilities in being voluntary and involving free will, Hume replies that many virtues are involuntary (especially the virtues of the great), that voluntariness has no clear relevance to the process of moral evaluation, and that we have no free will other than mere voluntariness. But voluntariness helps explain why "moralists" think the distinction matters: in contexts of moral exhortation, Hume explains, it is important to focus on those qualities that are most responsive to social pressure, rather than approving indiscriminately of any mental excellence, like everyday people and ancient philosophers. These natural abilities of the mind are valued mainly for their usefulness for the person himself: e.g. prudence, sagacity, industry, patience. Sometimes immediate agreeableness is most important, whether to others (e.g. wit, eloquence, charisma, even cleanliness) or the person himself (e.g. cheerfulness). Our judgements are influenced by empirical associations between a quality and a person's age or walk of life (e.g., disapproval of levity in