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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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The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature certain characters and passions, by the very view and contemplation, produce a pain, and others in like manner excite a pleasure.

 The very essence of virtue, according to this hypothesis, is to produce pleasure and that of vice to give pain. * Sold out in stores.  (2) In the second place we may observe, that all kinds of vice and virtue run insensibly into each other, and may approach by such imperceptible degrees as will make it very difficult, if not absolutely impossible, to determine when the one ends, and the other begins; and from this observation we may derive a new argument for the foregoing principle. Virtue and vice, when considered in the abstract; beauty and deformity, when placed on inanimate objects; poverty and riches when belonging to a third person, excite no degree of love or hatred, esteem or contempt towards those, who have no relation to them. Thus the good and bad qualities of our actions and manners constitute virtue and vice, and determine our personal character, than which nothing operates more strongly on these passions. The virtue or vice of a son or brother not only excites love or hatred, but by a new transition, from similar causes, gives rise to pride or humility. 
and having never considered human nature in any other light, than that in which they place it, may here be surprized to hear me talk of virtue as exciting pride, which they look upon as a vice; and of vice as producing humility, which they have been taught to consider as a virtue.
  It may now be proper to illustrate this general system of morals, by applying it to particular instances of virtue and vice, and shewing how their merit or demerit arises from the four sources here explained. For, first, there are other virtues and vices beside those which have this tendency to the public advantage and loss. Any great elevation of place communicates a kind of pride or sublimity of imagination, and gives a fancyed superiority over those that lie below; and, vice versa, a sublime and strong imagination conveys the idea of ascent and elevation.