1–3 Hume's treatment of love and hatred is much like his treatment of pride and humility: all four are indirect passions produced by a double relation of impressions and ideas. As Part 2 begins, he again distinguishes object from cause, and quality from subject; whereas pride and humility were directed at oneself, love and hatred is directed at "some other person". As before, a relation of ideas is needed between the cause of love or hatred and the person loved or hated, and a relation of impressions between the cause (with a pleasant or unpleasant sensation of its own) and the resulting love or hatred. And since pride and love are closely connected (as Hume observes, we seek to win others' love by showcasing the qualities we take pride in), the arguments of Part 1 can simply be carried over. In a series of eight "experiments", Hume tests his account against observations drawn from ordinary life. The first four experiments simply confirm that the four indirect passions arise only in response to something pleasant or unpleasant related to some person: utterly neutral objects (e.g., an ordinary stone) and objects related to no one (e.g., an unfamiliar environment) will never produce pride or humility, love or hatred. The final four experiments focus on how easily a transition is made from one passion to another. As Hume's account would predict, we easily go from love and hatred to pride and humility: e.g., I can take pride in my relation to someone else with lovable qualities. Curiously, however, the reverse does not hold: e.g., my pride in my own qualities will not lead me to love someone else for their relation to me. To explain this, Hume argues that the imagination has trouble going from lively ideas to obscure ideas (e.g., from the idea of oneself to that of another person). Next, as Hume's account would also predict, we easily transition from love of one person to love of others related to this person. But the transition is easiest when we "descend" from the greater to the lesser: e.g., "'tis more natural for us to love the son upon account of the father, than the father upon account of the son". And yet the imagination has the opposite tendency: e.g., moving easily from Jupiter's moons to Jupiter itself. To resolve this difficulty, Hume argues that it is easier for the passions to make