iz. daring and fear: yet so that
hope precedes despair; since hope is a movement towards good as such,
which is essentially attractive, so that hope tends to good directly;
whereas despair is a movement away from good, a movement which is
consistent with good, not as such, but in respect of something else,
wherefore its tendency from good is accidental, as it were. In like
manner fear, through being a movement from evil, precedes daring. And
that hope and despair naturally precede fear and daring is evident
from this--that as the desire of good is the reason for avoiding
evil, so hope and despair are the reason for fear and daring: because
daring arises from the hope of victory, and fear arises from the
despair of overcoming. Lastly, anger arises from daring: for no one
is angry while seeking vengeance, unless he dare to avenge himself,
as Avicenna observes in the sixth book of his _Physics._ Accordingly,
it is evident that hope is the first of all the irascible passions.

And if we wish to know the order of all the passions in the way of
generation, love and hatred are first; desire and aversion, second;
hope and despair, third; fear and daring, fourth; anger, fifth; sixth
and last, joy and sadness, which follow from all the passions, as
stated in _Ethic._ ii, 5: yet so that love precedes hatred; desire
precedes aversion; hope precedes despair; fear precedes daring; and
joy precedes sadness, as may be gathered from what has been stated
above.

Reply Obj. 1: Because anger arises from the other passions, as an
effect from the causes that precede it, it is from anger, as being
more manifest than the other passions, that the power takes its name.

Reply Obj. 2: It is not the arduousness but the good that is the
reason for approach or desire. Consequently hope, which regards good
more directly, takes precedence: although at times daring or even
anger regards something more arduous.

Reply Obj. 3: The movement of the appetite is essentially and
directly towards the good as towards its proper object; its movement
from evil results from this. For the movement of the appetitive part
is in proportion, not to natural movement, but to the intention of
nature, which intends the end before intending the removal of a
contrary, which removal is desired only for the sake of obtaining
the end.
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FOURTH ARTICLE [I-II, Q. 25, Art. 4]

Whether These Are the Four Principal Passions: Joy, Sadness, Hope and
Fe