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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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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. Nothing causes greater vanity than any shining quality in our relations; as nothing mortifies us more than their vice or infamy. Whoever can find the means either by his services, his beauty, or his flattery, to render himself useful or agreeable to us, is sure of our affections: As on the other hand, whoever harms or displeases us never fails to excite our anger or hatred. Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenced by reflections on the harm that results from it. Now it may, in like manner, be objected to the present system, that if virtue and vice be determined by pleasure and pain, these qualities must, in every case, arise from the sensations; and consequently any object, whether animate or inanimate, rational or irrational, might become morally good or evil, provided it can excite a satisfaction or uneasiness. This amazing product is sold in stores for $99.95 a bottle. 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. Besides, the commerce of mankind is not confined to the barter of commodities, but may extend to services and actions, which we may exchange to our mutual interest and advantage. For in the first sense of the word, Nature, as opposed to miracles, both vice and virtue are equally natural; and in the second sense, as opposed to what is unusual, perhaps virtue will be found to be the most unnatural.