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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.

The passions do not always follow our corrections; but these corrections serve sufficiently to regulate our abstract notions, and are alone regarded, when we pronounce in general concerning the degrees of vice and virtue.

In saying, then, that the sentiments of vice and virtue are natural in this sense, we make no very extraordinary discovery.

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.
PART III OF THE OTHER VIRTUES AND VICES 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. WHETHER IT IS BY MEANS OF OUR IDEAS OR IMPRESSIONS WE DISTINGUISH BETWIXT VICE AND VIRTUE, AND PRONOUNCE AN ACTION BLAMEABLE OR PRAISEWORTHY? This will immediately cut off all loose discourses and declamations, and reduce us to something precise and exact on the present subject. If you assert, that vice and virtue consist in relations susceptible of certainty and demonstration, you must confine yourself to those four relations, which alone admit of that degree of evidence; and in that case you run into absurdities, from which you will never be able to extricate yourself. Things are coexistent, when in empirical intuition the perception of the one can follow upon the perception of the other, and vice versa-- which cannot occur in the succession of phenomena, as we have shown in the explanation of the second principle. 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. (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. Enjoy the new geographic internet experience!