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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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Those, who represent the distinction betwixt natural abilities and moral virtues as very material, may say, that the former are entirely involuntary, and have therefore no merit attending them, as having no dependance on liberty and free-will. From thence we may presume, that it also gives rise to many of the other virtues; and that qualities acquire our approbation, because of their tendency to the good of mankind. 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. In virtue of its intelligible character, on the other hand (although we possess only a general conception of this character), the subject must be regarded as free from all sensuous influences, and from all phenomenal determination. To avoid giving offence, I must here observe, that when I deny justice to be a natural virtue, I make use of the word, natural, only as opposed to artificial. Virtue is considered as means to an end. It is impossible, therefore, that the character of natural and unnatural can ever, in any sense, mark the boundaries of vice and virtue. But shall we say upon that account, that the wine is harmonious, or the music of a good flavour? In like manner an inanimate object, and the character or sentiments of any person may, both of them, give satisfaction; but as the satisfaction is different, this keeps our sentiments concerning them from being confounded, and makes us ascribe virtue to the one, and not to the other. The most rigid morality allows us to receive a pleasure from reflecting on a generous action; and it is by none esteemed a virtue to feel any fruitless remorses upon the thoughts of past villainy and baseness.