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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

Thus the course of the argument leads us to conclude, that since vice and virtue are not discoverable merely by reason, or the comparison of ideas, it must be by means of some impression or sentiment they occasion, that we are able to mark the difference betwixt them.

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.

No quality in another gives rise to humility by comparison, unless it would have produced pride by being placed in ourselves; and vice versa no object excites pride by comparison, unless it would have produced humility by the direct survey. Mean while it may not be amiss to observe from these definitions of natural and unnatural, that nothing can be more unphilosophical than those systems, which assert, that virtue is the same with what is natural, and vice with what is unnatural. Squirting teen twats" This partiality, then, and unequal affection, must not only have an influence on our behaviour and conduct in society, but even on our ideas of vice and virtue; so as to make us regard any remarkable transgression of such a degree of partiality, either by too great an enlargement, or contraction of the affections, as vicious and immoral. That faculty of the soul, which, of all others, is of the least consequence to the character, and has the least virtue or vice in its several degrees, at the same time, that it admits of a great variety of degrees, is the memory. and having never considered human nature in any other light, than that in which they place it, may here be surprized to hear me talk of virtue as exciting pride, which they look upon as a vice; and of vice as producing humility, which they have been taught to consider as a virtue. (2) In the second place we may observe, that all kinds of vice and virtue run insensibly into each other, and may approach by such imperceptible degrees as will make it very difficult, if not absolutely impossible, to determine when the one ends, and the other begins; and from this observation we may derive a new argument for the foregoing principle. For granting that morality had no foundation in nature, it must still be allowed, that vice and virtue, either from self-interest or the prejudices of education, produce in us a real pain and pleasure; and this we may observe to be strenuously asserted by the defenders of that hypothesis.