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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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For what means, would he say, of persuading mankind, that the transgressions of conjugal duty are more infamous than any other kind of injustice, when it is evident they are more excusable, upon account of the greatness of the temptation? And what possibility of giving a backwardness to the approaches of a pleasure, to which nature has inspired so strong a propensity; and a propensity that it is absolutely necessary in the end to comply with, for the support of the species? The desire and aversion constitute the very nature of love and hatred. And in an arithmetical operation, where both the truth and the assurance are of the same nature, as in the most profound algebraical problem, the pleasure is very inconsiderable, if rather it does not degenerate into pain: Which is an evident proof, that the satisfaction, which we sometimes receive from the discovery of truth, proceeds not from it, merely as such, but only as endowed with certain qualities. Is it because human nature is generally grateful, and makes us conclude, that a man who does any harm never received any favour from the person he harmed? But human nature is not so generally grateful, as to justify such a conclusion. How much is the result of the action of free will, how much is to be ascribed to nature and to blameless error, or to a happy constitution of temperament (merito fortunae), no one can discover, nor, for this reason, determine with perfect justice.] This is noted in the case of liars; who by the frequent repetition of their lies, come at last to believe and remember them, as realities; custom and habit having in this case, as in many others, the same influence on the mind as nature, and infixing the idea with equal force and vigour. These rules, then, are artificially invented for a certain purpose, and are contrary to the common principles of human nature, which accommodate themselves to circumstances, and have no stated invariable method of operation. In order, therefore, to understand the reason why this circumstance makes such a considerable difference, we must reflect on what I have already advanced in the preceding book concerning the nature of probability. But even this requirement we could not satisfy, if we had not learnt the twofold sense in which things may be taken; and it is only in this way that the doctrine of morality and the doctrine of nature are confined within their proper limits.