One should next consider hatred. About this point, six queries are raised. (1) Whether the cause and object of hatred is evil. (2) Whether hatred is caused by love. (3) Whether hatred is stronger than love. (4) Whether a person can hate himself. (5) Whether a person can hate the truth. (6) Whether something can be hated universally.

One should next consider the goodness and evilness of pleasures. And about this point, four queries are raised. (1) Whether every pleasure is evil. (2) Granting that not [every pleasure is evil], whether every pleasure is good. (3) Whether some pleasure is the best thing (optimum). (4) Whether pleasure is the measure or rule according to which one judges good and evil in moral matters.

One should next consider the cause that produces anger, and its remedies. About this point, four queries are raised. (1) Whether the motive of anger is always something done against the one who is angered. (2) Whether slight or contempt is the only motive of anger. (3) On the cause of anger on the part of one who is angered. (4) On the cause of anger on the part of the person against whom one is angered.

One should next consider the passions of the Energizing Power. First, hope and despair; second, fear and daring; third, anger. About the first point, eight queries are raised. (1) Whether hope is the same as longing or covetous desire. (2) Whether hope is in the apprehensive power or in the appetitive power. (3) Whether hope exists in brute animals. (4) Whether despair is contrary to hope. (5) Whether experience is a cause of hope. (6) Whether hope abounds in young men and drunkards. (7) On the ordering of hope to love. (8) Whether hope adds to activity.

One should next consider the ordering of the passions to one another. About this point, four queries are raised. (1) On the ordering of the passions of the Energizing Power to the passions of the Desiring Power. (2) On the ordering of the passions of the Desiring Power to one another. (3) On the ordering of the passions of the Energizing Power to one another. (4) On the four principal passions.

One should next consider desire (concupiscentia). About this point, four queries are raised. (1) Whether desire is only in the sensitive appetite. (2) Whether desire is a specific passion. (3) Whether there are some natural desires, and some that are not natural. (4) Whether desire is infinite.

One should next consider anger. And first, anger in itself; second, the cause that brings about anger (causa factiva irae) and its remedy; third, its effect. About the first point, eight queries are raised. (1) Whether anger is a specific passion. (2) Whether the object of anger is good or an evil. (3) Whether anger is in the Desiring Power. (4) Whether anger is accompanied by reason. (5) Whether anger is more natural than desire. (6) Whether anger is weightier than hatred. (7) Whether anger is directed only toward those with respect to whom there is justice. (8) On the species of anger.

One should next consider the remedies for pain or sorrow. And about this point, five queries are raised. (1) Whether pain or sorrow is soothed by any pleasure whatever. (2) Whether it is soothed by weeping. (3) Whether [it is soothed by] the compassion of friends. (4) Whether [it is soothed by] the contemplation of truth. (5) Whether [it is soothed by] sleep and warm baths.

One should next consider good and evil regarding the passions of the soul. About this point, four queries are raised. (1) Whether moral good and evil can be found in the passions of the soul. (2) Whether every passion of the soul is morally evil. (3) Whether every passion adds to, or subtracts from, the goodness or evilness of an act. (4) Whether a passion is good or evil by its species.

One should next consider daring. About this point, four queries are raised. (1) Whether daring is contrary to fear. (2) How daring is related to hope. (3) On the cause of daring. (4) On its effect.

One should next consider the passions of the soul. And first, the passions in general; second, in particular. On the passions in general, four things occur that one should consider about them: first, their subject; second, the differences among them; third, their relation to one another; fourth, their evilness and goodness.

About the first point, three queries are raised. (1) Whether a passion is in the soul. (2) Whether a passion is more in the appetitive part than in the apprehensive part. (3) Whether a passion is more in the sensitive appetite than in the intellectual appetite, which is called “will.”

One should next consider the cause of fear. About this point, two queries are raised. (1) Whether love is a cause of fear. (2) Whether deficiency is a cause of fear.

One should next consider the causes of sorrow. And about this point, four queries are raised. (1) Whether the cause of pain is a good that has been lost, or rather a conjoined evil. (2) Whether desire is a cause of pain. (3) Whether the appetite for unity is a cause of pain. (4) Whether a power that cannot be resisted is a cause of pain.

One should next consider the causes of pleasure. And about this point, eight queries are raised. (1) Whether activity (operatio) is the proper cause of pleasure. (2) Whether motion is a cause of pleasure. (3) Whether hope and memory [are causes of pleasure]. (4) Whether sorrow [is a cause]. (5) Whether the actions of others are a cause of pleasure for us. (6) Whether doing good to another is a cause of pleasure. (7) Whether likeness is a cause of pleasure. (8) Whether wonder is a cause of pleasure.

One should next consider the object of fear. About this point, six queries are raised. (1) Whether a good is an object of fear, or an evil. (2) Whether an evil of nature is an object of fear. (3) Whether there is fear of the evil of being at fault (culpa). (4) Whether fear itself can be feared. (5) Whether surprising things are more feared. (6) Whether the things for which there is no remedy are more feared.