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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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and having never considered human nature in any other light, than that in which they place it, may here be surprized to hear me talk of virtue as exciting pride, which they look upon as a vice; and of vice as producing humility, which they have been taught to consider as a virtue.

 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. Since then natural abilities, though, perhaps, inferior, yet are on the same footing, both as to their causes and effects, with those qualities which we call moral virtues, why should we make any distinction betwixt them? 

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.

 In this view, cleanliness is also to be regarded as a virtue; since it naturally renders us agreeable to others, and is a very considerable source of love and affection. To have the sense of virtue, is nothing but to feel a satisfaction of a particular kind from the contemplation of a character. But can there be any difficulty in proving, that vice and virtue are not matters of fact, whose existence we can infer by reason? Take any action allowed to be vicious: Wilful murder, for instance. But that reason, according to this hypothesis, discovers also vice and virtue.