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The second feature has to do with the way you incorporate others into your worldview (ei esti). Fulfilling this has to do with the operation of one’s imagination. The imagination is the power of the mind that makes real and integrates what is abstract into lived experience and vice versa. When one educates oneself about the lives of others, the imagination steps in and makes possible rational and emotional applications of the good will. Thus, one might possess enough (particularity via education and the imagination) that one could be able rationally to assess one’s duties in response to others’ valid rights claims. Also, one will be able to create fictive reconstructions of the people in these countries based upon intersubjective facts that one can create an extended style of sympathy. Normally sympathy requires two people in direct contact. In the extended variety, all that is needed is enough facts to generate an image of some typical person living in the country such that the vividness of their particularity will generate a constructed variety of the actual person-to-person contact of proximate sympathy. In this way, the rational and affective good will act together to exhort one to action on behalf of another.