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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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 Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity. They must necessarily be placed either in ourselves or others, and excite either pleasure or uneasiness; and therefore must give rise to one of these four passions; which clearly distinguishes them from the pleasure and pain arising from inanimate objects, that often bear no relation to us: And this is, perhaps, the most considerable effect that virtue and vice have upon the human mind. The distinction of moral good and evil is founded on the pleasure or pain, which results from the view of any sentiment, or character; and as that pleasure or pain cannot be unknown to the person who feels it, it follows [Footnote 22], that there is just so much vice or virtue in any character, as every one places in it, and that it is impossible in this particular we can ever be mistaken. If you assent, therefore, to this last proposition, and assert, that justice and injustice are not susceptible of degrees, you in effect assert, that they are not naturally either vicious or virtuous; since vice and virtue, moral good and evil, and indeed all natural qualities, run insensibly into each other, and are, on many occasions, undistinguishable. But supposing this hypothesis of moral philosophy should be allowed to be false, it is still evident, that pain and pleasure, if not the causes of vice and virtue, are at least inseparable from them. Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity. 

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.

 Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity. 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. To begin, with vice and virtue; which are the most obvious causes of these passions; it would be entirely foreign to my present purpose to enter upon the controversy, which of late years has so much excited the curiosity of the publick.