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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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AMAZING MELT AWAY FAT ABSORBER CAPSULES with directions (1 Month Supply, Absolutely Free ) ... And though our judgments concerning the origin of any vice or virtue, be not so certain as those concerning their degrees; yet, since the question in this case regards not any philosophical origin of an obligation, but a plain matter of fact, it is not easily conceived how we can fall into an error. SECT. I OF THE ORIGIN OF THE NATURAL VIRTUES AND VICES Being fully convinced of the influence of this relation, I try the effects of the other; and by changing virtue for vice, convert the pleasant impression, which arises from the former, into the disagreeable one, which proceeds from the latter. Generation, in the human race as well as among the irrational animals, depends on so many accidents--of occasion, of proper sustenance, of the laws enacted by the government of a country of vice even, that it is difficult to believe in the eternal existence of a being whose life has begun under circumstances so mean and trivial, and so entirely dependent upon our own control. 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. The virtue and vice must be part of our character in order to excite pride or humility. The pain or pleasure, which arises from the general survey or view of any action or quality of the mind, constitutes its vice or virtue, and gives rise to our approbation or blame, which is nothing but a fainter and more imperceptible love or hatred. Now, as a like uncertainty and variety of causes take place, even in natural objects, and produce a like error in our judgment, if that tendency to produce error were the very essence of vice and immorality, it should follow, that even inanimate objects might be vicious and immoral. 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.