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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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For, first, there are other virtues and vices beside those which have this tendency to the public advantage and loss. But no proposition can be more evident, than that property is perfectly unintelligible without first supposing justice and injustice; and that these virtues and vices are as unintelligible, unless we have motives, independent of the morality, to impel us to just actions, and deter us from unjust ones. In this manner, the appointment of the position which must be taken by each conception according to the difference in its use, and the directions for determining this place to all conceptions according to rules, would be a transcendental topic, a doctrine which would thoroughly shield us from the surreptitious devices of the pure understanding and the delusions which thence arise, as it would always distinguish to what faculty of cognition each conception properly belonged. Thus we are still brought back to our first position, that virtue is distinguished by the pleasure, and vice by the pain, that any action, sentiment or character gives us by the mere view and contemplation. All the difference is, that our superior reason may serve to discover the vice or virtue, and by that means may augment the blame or praise: But still this discovery supposes a separate being in these moral distinctions, and a being, which depends only on the will and appetite, and which, both in thought and reality, may be distinguished from the reason. The vice entirely escapes you, as long as you consider the object. 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. To continue the experiment, I change anew the relation of ideas, and suppose the vice to belong to myself.