"original"), whereas their causes are determined by a more general set of adaptable psychological mechanisms ("natural" but not original). Hume's account relies on three mechanisms. First, the "association of ideas": the mind tends to move from one idea to another idea that is naturally related to it. Second, the "association of impressions": the mind tends to move from one passion to another passion that resembles it in feeling (e.g., from joy to love). Third, their "mutual assistance": if we feel a passion towards something, we will tend to feel a resembling passion towards something else naturally related to it (e.g., from anger at one person to impatience at a related person). Applying all this to pride, Hume argues that the pleasant sensation of pride, directed at ourselves, naturally tends to be called up when something naturally related to ourselves produces a pleasant sensation of its own. Likewise with humility: when something naturally related to ourselves produces an unpleasant sensation of its own, it tends to make us ashamed of ourselves. These indirect passions are thus the product of the "double relation of impressions and ideas". Hume completes his account with five "limitations". First, in order for pride or humility to be produced, the relation of ideas must be a relatively close one. Second, because our judgements are strongly influenced by "comparison", this relation must apply only to ourselves or a few others. Third, the cause of pride or humility must be something evident to ourselves and others. Fourth, this cause must be a long-lasting one. Fifth, general rules have a strong influence on our passions, leading us to overlook occasional anomalies. Sections 7–10 In the next three sections, Hume puts his account to the test by examining three causes of pride and humility: the qualities of one's mind, of one's body, and of external objects. First, the qualities of the mind: our virtues and vices. Here Hume's main point is that, whatever the true nature of moral evaluation, whether it is a matter of innate moral psychology (Hume's own view), or instead self-interest and cultural training (the view of Hobbes and Mandeville), his account will hold up. For, on either theory, virtues produce a pleasant sensation of their own and vices a painful sensation of their own. Next come the qualities of the body: physical beauty and deformity. Here Hume's main point is that the beauty or deformity of something's