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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.

 The elogiums either turn upon his power, or riches, or family, or virtue; all of which are subjects of vanity, that we have already explained and accounted for. 
Thus self-interest is the original motive to the establishment of justice: but a sympathy with public interest is the source of the moral approbation, which attends that virtue.
 But not to dispute about words, I observe, that by pride I understand that agreeable impression, which arises in the mind, when the view either of our virtue, beauty, riches or power makes us satisfyed with ourselves: and that by humility I mean the opposite impression. But to this I answer, first, that many of those qualities, which all moralists, especially the antients, comprehend under the title of moral virtues, are equally involuntary and necessary, with the qualities of the judgment and imagination.  I have already hinted, that our sense of every kind of virtue is not natural; but that there are some virtues, that produce pleasure and approbation by means of an artifice or contrivance, which arises from the circumstances and necessity of mankind. The same truth may be proved still more evidently by that reasoning, which proved justice in general to be an artificial virtue. The elogiums either turn upon his power, or riches, or family, or virtue; all of which are subjects of vanity, that we have already explained and accounted for. 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.  We come now to the examination of such virtues and vices as are entirely natural, and have no dependance on the artifice and contrivance of men.