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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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It is reasonable for those philosophers, who assert justice to be a natural virtue, and antecedent to human conventions, to resolve all civil allegiance into the obligation of a promise, and assert that it is our own consent alone, which binds us to any submission to magistracy.

 Who indeed does not feel an accession of alacrity in his pursuits of knowledge and ability of every kind, when he considers, that besides the advantage, which immediately result from these acquisitions, they also give him a new lustre in the eyes of mankind, and are universally attended with esteem and approbation? And who can think any advantages of fortune a sufficient compensation for the least breach of the social virtues, when he considers, that not only his character with regard to others, but also his peace and inward satisfaction entirely depend upon his strict observance of them; and that a mind will never be able to bear its own survey, that has been wanting in its part to mankind and society? But I forbear insisting on this subject. If nature be opposed to miracles, not only the distinction betwixt vice and virtue is natural, but also every event, which has ever happened in the world, EXCEPTING THOSE MIRACLES, ON WHICH OUR RELIGION IS FOUNDED. 

should it, therefore, be demanded, whether the sense of virtue be natural or artificial, I am of opinion, that it is impossible for me at present to give any precise answer to this question.

 It is a general remark, that those we call good women's men, who have either signalized themselves by their amorous exploits, or whose make of body promises any extraordinary vigour of that kind, are well received by the fair sex, and naturally engage the affections even of those, whose virtue prevents any design of ever giving employment to those talents. We should not be in this case affirming that these sensuous effects began to exist of themselves, because they are always determined by prior empirical conditions--by virtue of the empirical character, which is the phenomenon of the intelligible character--and are possible only as constituting a continuation of the series of natural causes. In general we may observe, that whatever we call heroic virtue, and admire under the character of greatness and elevation of mind, is either nothing but a steady and wellestablished pride and self-esteem, or partakes largely of that passion.