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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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Upon these principles we may easily remove any contradiction, which may appear to be betwixt the extensive sympathy, on which our sentiments of virtue depend, and that limited generosity which I have frequently observed to be natural to men, and which justice and property suppose, according to the precedent reasoning.

 Some moralists account for all the sentiments of virtue by this sense. That many of the natural virtues have this tendency to the good of society, no one can doubt of. And though such interests and pleasures touch us more faintly than our own, yet being more constant and universal, they counter-ballance the latter even in practice, and are alone admitted in speculation as the standard of virtue and morality. 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. This is not the case with the natural virtues.  It may now be proper to illustrate this general system of morals, by applying it to particular instances of virtue and vice, and shewing how their merit or demerit arises from the four sources here explained. 

Vice and virtue, therefore, may be compared to sounds, colours, heat and cold, which, according to modern philosophy, are not qualities in objects, but perceptions in the mind: And this discovery in morals, like that other in physics, is to be regarded as a considerable advancement of the speculative sciences; though, like that too, it has little or no influence on practice.

 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. 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.