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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 like manner we always consider the natural and usual force of the passions, when we determine concerning vice and virtue; and if the passions depart very much from the common measures on either side, they are always disapproved as vicious. For the notion of injury or injustice implies an immorality or vice committed against some other person: And as every immorality is derived from some defect or unsoundness of the passions, and as this defect must be judged of, in a great measure, from the ordinary course of nature in the constitution of the mind; it will be easy to know, whether we be guilty of any immorality, with regard to others, by considering the natural, and usual force of those several affections, which are directed towards them. But if we are called upon to explain what we mean by substance, and wish to avoid the vice of reasoning in a circle, the answer is by no means so easy. For these reasons the former qualities are esteemed virtues, and the latter regarded as vices. 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. If any one, therefore, would assert, that justice is a natural virtue, and injustice a natural vice, he must assert, that abstracting from the nations of property, and right and obligation, a certain conduct and train of actions, in certain external relations of objects, has naturally a moral beauty or deformity, and causes an original pleasure or uneasiness. No quality in another gives rise to humility by comparison, unless it would have produced pride by being placed in ourselves; and vice versa no object excites pride by comparison, unless it would have produced humility by the direct survey.