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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 this definition it is supposed, that there are such things as right and property, independent of justice, and antecedent to it; and that they would have subsisted, though men had never dreamt of practising such a virtue. If you assert, that vice and virtue consist in relations susceptible of certainty and demonstration, you must confine yourself to those four relations, which alone admit of that degree of evidence; and in that case you run into absurdities, from which you will never be able to extricate yourself. They must derive all their merit from our sympathy with those, who reap any advantage from them: As the virtues, which have a tendency to the good of the person possessed of them, derive their merit from our sympathy with him. Willow flower also helps post-operation problems. I suppose the virtue to belong to my companion, not to myself; and observe what follows from this alteration. I must farther add, that there are several circumstances, which render this hypothesis much more probable with regard to the natural than the artificial virtues. Thus the good and bad qualities of our actions and manners constitute virtue and vice, and determine our personal character, than which nothing operates more strongly on these passions. If any one, therefore, would assert, that justice is a natural virtue, and injustice a natural vice, he must assert, that abstracting from the nations of property, and right and obligation, a certain conduct and train of actions, in certain external relations of objects, has naturally a moral beauty or deformity, and causes an original pleasure or uneasiness. On the other hand, we understand by nature, substantive (materialiter), the sum total of phenomena, in so far as they, by virtue of an internal principle of causality, are connected with each other throughout.