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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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As to the third sense of the word, it is certain, that both vice and virtue are equally artificial, and out of nature. No one will deny, that a negligence in this particular is a fault; and as faults are nothing but smaller vices, and this fault can have no other origin than the uneasy sensation, which it excites in others, we may in this instance, seemingly so trivial, dearly discover the origin of the moral distinction of vice and virtue in other instances. This naturally gives us an uneasiness, in considering such seditious and disloyal actions, and makes us attach to them the idea of vice and moral deformity. If belief consisted only in a certain vivacity, conveyed from an original impression, it would decay by the length of the transition, and must at last be utterly extinguished: And vice versa, if belief on some occasions be not capable of such an extinction; it must be something different from that vivacity. SECT. VII 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. In the former example, my perceptions in the apprehension of a house might begin at the roof and end at the foundation, or vice versa; or I might apprehend the manifold in this empirical intuition, by going from left to right, and from right to left. 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.