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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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In the former example, my perceptions in the apprehension of a house might begin at the roof and end at the foundation, or vice versa; or I might apprehend the manifold in this empirical intuition, by going from left to right, and from right to left.

 For if the objects of our senses continue to exist, even when they are not perceived, their existence is of course independent of and distinct from the perception: and vice versa, if their existence be independent of the perception and distinct from it, they must continue to exist, even though they be not perceived. Thus we are still brought back to our first position, that virtue is distinguished by the pleasure, and vice by the pain, that any action, sentiment or character gives us by the mere view and contemplation. This naturally gives us an uneasiness, in considering such seditious and disloyal actions, and makes us attach to them the idea of vice and moral deformity. In this manner, the appointment of the position which must be taken by each conception according to the difference in its use, and the directions for determining this place to all conceptions according to rules, would be a transcendental topic, a doctrine which would thoroughly shield us from the surreptitious devices of the pure understanding and the delusions which thence arise, as it would always distinguish to what faculty of cognition each conception properly belonged. 
Thus the course of the argument leads us to conclude, that since vice and virtue are not discoverable merely by reason, or the comparison of ideas, it must be by means of some impression or sentiment they occasion, that we are able to mark the difference betwixt them.
 No virtue is more esteemed than justice, and no vice more detested than injustice; nor are there any qualities, which go farther to the fixing the character, either as amiable or odious. Click here to learn more: 

For these reasons the former qualities are esteemed virtues, and the latter regarded as vices.

 Now it may, in like manner, be objected to the present system, that if virtue and vice be determined by pleasure and pain, these qualities must, in every case, arise from the sensations; and consequently any object, whether animate or inanimate, rational or irrational, might become morally good or evil, provided it can excite a satisfaction or uneasiness. To begin, with vice and virtue; which are the most obvious causes of these passions; it would be entirely foreign to my present purpose to enter upon the controversy, which of late years has so much excited the curiosity of the publick.