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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 giving a reason, therefore, for the pleasure or uneasiness, we sufficiently explain the vice or virtue. Suppose, that two persons of the same trade should seek employment in a town, that is not able to maintain both, it is plain the success of one is perfectly incompatible with that of the other, and that whatever is for the interest of either is contrary to that of his rival, and so vice versa. Now since every quality in ourselves or others, which gives pleasure, always causes pride or love; as every one, that produces uneasiness, excites humility or hatred: It follows, that these two particulars are to be considered as equivalent, with regard to our mental qualities, virtue and the power of producing love or pride, vice and the power of producing humility or hatred. Now virtue and vice are attended with these circumstances. I may still do services to such persons as I love, and am more particularly acquainted with, without any prospect of advantage; and they may make me a return in the same manner, without any view but that of recompensing my past services. MORE HITS Why we annex the idea of virtue to justice, and of vice to injustice. The next question is, Of what nature are these impressions, and after what manner do they operate upon us? Here we cannot remain long in suspense, but must pronounce the impression arising from virtue, to be agreeable, and that proceding from vice to be uneasy. 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. But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason? Take any action allowed to be vicious: Wilful murder, for instance.