fact". Now as for demonstrative reasoning, the four abstract relations from Book 1 seem perfectly irrelevant to morality, and indeed it is hard to see how any relation could have just the right scope (holding only between someone's psychology and external situation) and the right practical implications as well (somehow it must be certain a priori that no rational being could consider these relations without being motivated accordingly). Consider the immorality of parricide and incest: this cannot consist merely in the abstract relations at play, for the very same relations can be found in perfectly non-moral contexts involving inanimate objects and animals. And as for probable reasoning, Hume famously contends that we observe nothing in an action besides its ordinary non-moral qualities—experience reveals no moral qualities unless one looks to the moral feelings in one's own mind, so that virtue and vice are (like the secondary qualities of modern philosophy) "not qualities in objects, but perceptions in the mind". This first section ends with the famous is-ought paragraph. Hume is thus left endorsing a moral sentimentalism somewhat like that of Hutcheson: "Morality... is more properly felt than judg'd of". The moral evaluations in our mind are impressions—"nothing but particular pains or pleasures"—and Hume's task is to explain how certain kinds of "action, or sentiment, or character" produce these special moral sentiments in us. But a problem arises: since pleasant or painful feelings can be produced by inanimate objects, why does sentimentalism not succumb to the same objection Hume has just raised against rationalism? First, he contends there are many different kinds of pleasure and pain, and that the moral sentiments (which arise "only when a character is consider'd in general, without reference to our particular interest") have a distinctive feeling, noticeably different than the feelings called up by inanimate objects (or matters of self-interest). Second, he reminds us that the four indirect passions are produced by pleasant or unpleasant qualities in ourselves or other persons, not inanimate objects. This objection dispatched, Hume closes with two points about the psychological origin of moral sentiments. First, on the working assumption that nature tends to produce variety from "a few principles", he hopes to find "general principles" underlying our moral psychology. Second, to the question of whether these principles are "natural", he replies that it depends on the meaning of "natural": they are not miraculous, nor are they rare, but they might sometimes