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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 whatever may be the case, with regard to all kinds of vice and virtue, it is certain, that rights, and obligations, and property, admit of no such insensible gradation, but that a man either has a full and perfect property, or none at all; and is either entirely obliged to perform any action, or lies under no manner of obligation.

 We never love or hate a son or brother for the virtue or vice we discern in ourselves; though it is evident the same qualities in him give us a very sensible pride or humility. 
Where the justice is entire, the property is also entire: Where the justice is imperfect, the property must also be imperfect And vice versa, if the property admit of no such variations, they must also be incompatible with justice.
 Suppose, that instead of the virtue or vice of a son or brother, which causes first love or hatred, and afterwards pride or humility, we place these good or bad qualities on ourselves, without any immediate connexion with the person, who is related to us: Experience shews us, that by this change of situation the whole chain is broke, and that the mind is not conveyed from one passion to another, as in the preceding instance.  PART I OF VIRTUE AND VICE IN GENERAL 

We shall begin with examining the passions of pride and humility, and shall consider the vice or virtue that lies in their excesses or just proportion.

 If any one, therefore, would assert, that justice is a natural virtue, and injustice a natural vice, he must assert, that abstracting from the nations of property, and right and obligation, a certain conduct and train of actions, in certain external relations of objects, has naturally a moral beauty or deformity, and causes an original pleasure or uneasiness. The booty call is on and these beauties deliver.