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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 one thing to know virtue, and another to conform the will to it.

 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. But the question is, not what we must join in thought to the given conception, but what we really think therein, though only obscurely, and then it becomes manifest that the predicate pertains to these conceptions, necessarily indeed, yet not as thought in the conception itself, but by virtue of an intuition, which must be added to the conception. Sympathy interests us in the good of mankind; and if sympathy were the source of our esteem for virtue, that sentiment of approbation coued only take place, where the virtue actually attained its end, and was beneficial to mankind. It may, indeed, be pretended. that the sentiment of approbation, which those qualities produce, besides its being inferior, is also somewhat different from that, which attends the other virtues. 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. 

He who would derive from experience the conceptions of virtue, who would make (as many have really done) that, which at best can but serve as an imperfectly illustrative example, a model for or the formation of a perfectly adequate idea on the subject, would in fact transform virtue into a nonentity changeable according to time and circumstance and utterly incapable of being employed as a rule.

  No distinction is more usual in all systems of ethics, than that betwixt natural abilities and moral virtues; where the former are placed on the same footing with bodily endowments, and are supposed to have no merit or moral worth annexed to them. All lovers of virtue (and such we all are in speculation, however we may degenerate in practice) must certainly be pleased to see moral distinctions derived from so noble a source, which gives us a just notion both of the generosity and capacity of human nature. According to this system, then, every animal, that has sense, and appetite, and will; that is, every animal must be susceptible of all the same virtues and vices, for which we ascribe praise and blame to human creatures.