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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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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.

 
From this principle I conclude, that the first virtuous motive, which bestows a merit on any action, can never be a regard to the virtue of that action.
 Since then natural abilities, though, perhaps, inferior, yet are on the same footing, both as to their causes and effects, with those qualities which we call moral virtues, why should we make any distinction betwixt them? For since it is confest, that such an alteration as that above-mentioned, in the temper and circumstances of mankind, would entirely alter our duties and obligations, it is necessary upon the common system, that the sense of virtue is derived from reason, to shew the change which this must produce in the relations and ideas. Were nothing esteemed virtue but what were beneficial to society, I am persuaded, that the foregoing explication of the moral sense ought still to be received, and that upon sufficient evidence: But this evidence must grow upon us, when we find other kinds of virtue, which will not admit of any explication except from that hypothesis.  PART I OF VIRTUE AND VICE IN GENERAL 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. Now it has been observed, that our own sensations determine the vice and virtue of any quality, as well as those sensations, which it may excite in others. Whether this virtue of humility has been rightly understood, I shall not pretend to determine. 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. Dad & Daughter.