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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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No one will deny, that a negligence in this particular is a fault; and as faults are nothing but smaller vices, and this fault can have no other origin than the uneasy sensation, which it excites in others, we may in this instance, seemingly so trivial, dearly discover the origin of the moral distinction of vice and virtue in other instances.

 The pain and pleasure, therefore, being the primary causes of vice and virtue, must also be the causes of all their effects, and consequently of pride and humility, which are the unavoidable attendants of that distinction. Why we annex the idea of virtue to justice, and of vice to injustice. But supposing this hypothesis of moral philosophy should be allowed to be false, it is still evident, that pain and pleasure, if not the causes of vice and virtue, are at least inseparable from them. It is more natural, therefore, to think, that the tendencies of the latter virtue will affect our sentiments, and command our approbation, than those of the former; and therefore, since we find, that the approbation of the former arises from their tendencies, we may ascribe, with better reason, the same cause to the approbation of the latter. In saying, then, that the sentiments of vice and virtue are natural in this sense, we make no very extraordinary discovery. And to convince us the more fully of this truth, we may here stop a moment, and from a review of the preceding reasonings may draw some new arguments, to prove that those laws, however necessary, are entirely artificial, and of human invention; and consequently that justice is an artificial, and not a natural virtue.