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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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It may now be proper to illustrate this general system of morals, by applying it to particular instances of virtue and vice, and shewing how their merit or demerit arises from the four sources here explained.

 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. The virtue, knowledge, wit, good sense, good humour of any person, produce love and esteem; as the opposite qualities, hatred and contempt. 
  • When we find, that almost all the virtues have such particular tendencies; and also find, that these tendencies are sufficient alone to give a strong sentiment of approbation: We cannot doubt, after this, that qualities are approved of, in proportion to the advantage, which results from them.
 Thus self-interest is the original motive to the establishment of justice: but a sympathy with public interest is the source of the moral approbation, which attends that virtue. But as authors do not commonly use this precaution, I shall presume to recommend it to the readers; and am persuaded, that this small attention would subvert all the vulgar systems of morality, and let us see, that the distinction of vice and virtue is not founded merely on the relations of objects, nor is perceived by reason. Accordingly we find, that many religious declaimers decry those virtues as purely pagan and natural, and represent to us the excellency of the Christian religion, which places humility in the rank of virtues, and corrects the judgment of the world, and even of philosophers, who so generally admire all the efforts of pride and ambition. We should not be in this case affirming that these sensuous effects began to exist of themselves, because they are always determined by prior empirical conditions--by virtue of the empirical character, which is the phenomenon of the intelligible character--and are possible only as constituting a continuation of the series of natural causes.