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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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If this be allowed with respect to extension and number, we can make no difficulty with respect to virtue and vice, wit and folly, riches and poverty, happiness and misery, and other objects of that kind, which are always attended with an evident emotion.

 The very essence of virtue, according to this hypothesis, is to produce pleasure and that of vice to give pain. Whether we ascribe our esteem of the rich and great to one or all of these causes, we may clearly see the traces of those principles, which give rise to the sense of vice and virtue. As to the third sense of the word, it is certain, that both vice and virtue are equally artificial, and out of nature. Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity. To continue the experiment, I change anew the relation of ideas, and suppose the vice to belong to myself. 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. We shall begin with examining the passions of pride and humility, and shall consider the vice or virtue that lies in their excesses or just proportion. All the pity and concern which we have for the miserable sufferers by this vice, turns against the person guilty of it, and produces a stronger hatred than we are sensible of on any other occasion. 
For whatever may be the case, with regard to all kinds of vice and virtue, it is certain, that rights, and obligations, and property, admit of no such insensible gradation, but that a man either has a full and perfect property, or none at all; and is either entirely obliged to perform any action, or lies under no manner of obligation.