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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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If you assent, therefore, to this last proposition, and assert, that justice and injustice are not susceptible of degrees, you in effect assert, that they are not naturally either vicious or virtuous; since vice and virtue, moral good and evil, and indeed all natural qualities, run insensibly into each other, and are, on many occasions, undistinguishable.

 Whether we ascribe our esteem of the rich and great to one or all of these causes, we may clearly see the traces of those principles, which give rise to the sense of vice and virtue. The pain or pleasure, which arises from the general survey or view of any action or quality of the mind, constitutes its vice or virtue, and gives rise to our approbation or blame, which is nothing but a fainter and more imperceptible love or hatred. If belief consisted only in a certain vivacity, conveyed from an original impression, it would decay by the length of the transition, and must at last be utterly extinguished: And vice versa, if belief on some occasions be not capable of such an extinction; it must be something different from that vivacity. If belief consisted only in a certain vivacity, conveyed from an original impression, it would decay by the length of the transition, and must at last be utterly extinguished: And vice versa, if belief on some occasions be not capable of such an extinction; it must be something different from that vivacity. SECT. VII OF VICE AND VIRTUE 
  • This partiality, then, and unequal affection, must not only have an influence on our behaviour and conduct in society, but even on our ideas of vice and virtue; so as to make us regard any remarkable transgression of such a degree of partiality, either by too great an enlargement, or contraction of the affections, as vicious and immoral.
 This partiality, then, and unequal affection, must not only have an influence on our behaviour and conduct in society, but even on our ideas of vice and virtue; so as to make us regard any remarkable transgression of such a degree of partiality, either by too great an enlargement, or contraction of the affections, as vicious and immoral. If this be allowed with respect to extension and number, we can make no difficulty with respect to virtue and vice, wit and folly, riches and poverty, happiness and misery, and other objects of that kind, which are always attended with an evident emotion. The vice entirely escapes you, as long as you consider the object.