imagination") can call up any of our passions. Hume also devotes two sections to examining the vivacity of our ideas of space and time and the corresponding effect on our passions. In the first section, he accounts for three phenomena concerning vivacity and violence: (1) Distance in space and time is associated with a reduction in vivacity and violence (e.g., we care more about the near future than the distant future), simply due to the number of mental steps needed to move from the present to the remote. (2) Distance in time is associated with a greater reduction than distance in space, because our sensory experience makes it easier to hold an array of spatial points in mind than an array of temporal points. (3) The distant past is associated with a greater reduction than the distant future, because it is easier for the mind to go with the flow of time than to go against it. In the second section, he accounts for three very similar phenomena concerning "esteem and admiration": (1) Distance in space and time is associated with an increase in esteem and admiration (e.g., "a great traveller", "a Greek medal"), because the pleasure received from the sheer greatness of the "interpos'd distance" is transferred to the distant object itself. (2) Distance in time has a greater effect than distance in space (e.g., ancient relics are more admired than furniture from abroad), because we are challenged and invigorated by the greater difficulty of mentally traversing distance in time. (3) The distant past has a greater effect than the distant future (e.g., we admire our ancestors more than our posterity), because we are challenged and invigorated by the greater difficulty of going against the flow of time. Hume finishes with a convenient summary of the preceding six sections. Sections 9–10 At last Hume examines the direct passions, dividing them into two classes. First and most prominently, there are those direct passions which arise immediately from pleasure or pain (in Hume's terminology, "good or evil")—this is simply due to "an original instinct" that orients us towards pleasure and away from pain. Joy and grief/sorrow arise from pleasure or pain that is "certain or probable". Hope and fear arise from pleasure or pain that is "uncertain" to some degree. Desire and aversion arise from pleasure and pain "consider'd simply". And the will "exerts itself" when pleasure or the absence of