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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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But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason? Take any action allowed to be vicious: Wilful murder, for instance. 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 virtue of a brother must make me love him; as his vice or infamy must excite the contrary passion. Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenced by reflections on the harm that results from it. The next question is, Of what nature are these impressions, and after what manner do they operate upon us? Here we cannot remain long in suspense, but must pronounce the impression arising from virtue, to be agreeable, and that proceding from vice to be uneasy. Nor will this reasoning be advantageous to us only by shewing, that the distinction of vice and virtue arises from the four principles of the advantage and of the pleasure of the person himself, and of others: But may also afford us a strong proof of some under-parts of that hypothesis. 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.