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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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A virtuous motive, therefore, must precede the regard to the virtue, and it is impossible, that the virtuous motive and the regard to the virtue can be the same. Now since every quality in ourselves or others, which gives pleasure, always causes pride or love; as every one, that produces uneasiness, excites humility or hatred: It follows, that these two particulars are to be considered as equivalent, with regard to our mental qualities, virtue and the power of producing love or pride, vice and the power of producing humility or hatred. From this principle I conclude, that the first virtuous motive, which bestows a merit on any action, can never be a regard to the virtue of that action. If we abstract our internal intuition of ourselves and all external intuitions, possible only by virtue of this internal intuition and presented to us by our faculty of representation, and consequently take objects as they are in themselves, then time is nothing. The virtue or vice of a son or brother not only excites love or hatred, but by a new transition, from similar causes, gives rise to pride or humility. According to their system, not only virtue must be approved of, but also the sense of virtue: And not only that sense, but also the principles, from whence it is derived. 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.