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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 giving a reason, therefore, for the pleasure or uneasiness, we sufficiently explain the vice or virtue.
The pain and pleasure, therefore, being the primary causes of vice and virtue, must also be the causes of all their effects, and consequently of pride and humility, which are the unavoidable attendants of that distinction. For granting that morality had no foundation in nature, it must still be allowed, that vice and virtue, either from self-interest or the prejudices of education, produce in us a real pain and pleasure; and this we may observe to be strenuously asserted by the defenders of that hypothesis. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. 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. 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. But however directly the distinction of vice and virtue may seem to flow from the immediate pleasure or uneasiness, which particular qualities cause to ourselves or others; it is easy to observe, that it has also a considerable dependence on the principle of sympathy so often insisted on.