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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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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. Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity. In another sense of the word; as no principle of the human mind is more natural than a sense of virtue; so no virtue is more natural than justice. Whether we ascribe our esteem of the rich and great to one or all of these causes, we may clearly see the traces of those principles, which give rise to the sense of vice and virtue. If this be allowed with respect to extension and number, we can make no difficulty with respect to virtue and vice, wit and folly, riches and poverty, happiness and misery, and other objects of that kind, which are always attended with an evident emotion. The only difference betwixt the natural virtues and justice lies in this, that the good, which results from the former, arises from every single act, and is the object of some natural passion: Whereas a single act of justice, considered in itself, may often be contrary to the public good; and it is only the concurrence of mankind, in a general scheme or system of action, which is advantageous. To have the sense of virtue, is nothing but to feel a satisfaction of a particular kind from the contemplation of a character. To have the sense of virtue, is nothing but to feel a satisfaction of a particular kind from the contemplation of a character.