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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.

For otherwise the diminution of the interest would never produce a relaxation of the morality, and reconcile us more easily to any transgression of justice among princes and republics, than in the private commerce of one subject with another.

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All human creatures, especially of the female sex, are apt to over-look remote motives in favour of any present temptation: The temptation is here the strongest imaginable: Its approaches are insensible and seducing: And a woman easily finds, or flatters herself she shall find, certain means of securing her reputation, and preventing all the pernicious consequences of her pleasures.

If a point be not considered as coloured or tangible, it can convey to us no idea; and consequently the idea of extension, which is composed of the ideas of these points, can never possibly exist. If we were to attribute succession to time itself, we should be obliged to cogitate another time, in which this succession would be possible. Hence, although the highest principles and fundamental conceptions of morality are certainly cognitions a priori, yet they do not belong to transcendental philosophy; because, though they certainly do not lay the conceptions of pain, pleasure, desires, inclinations, etc. Since, therefore, this is the ordinary course of human actions, we may conclude, that the laws of justice, being universal and perfectly inflexible, can never be derived from nature, nor be the immediate offspring of any natural motive or inclination. 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. Proceeding then in that reasoning, wherein we have advanced three steps; that chance is merely the negation of a cause, and produces a total indifference in the mind; that one negation of a cause and one total indifference can never be superior or inferior to another; and that there must always be a mixture of causes among the chances, in order to be the foundation of any reasoning: We are next to consider what effect a superior combination of chances can have upon the mind, and after what manner it influences our judgment and opinion. But what passion? That very one of pride, to which this object bears a double relation. As, therefore, the antithesis will not concede the existence of a first beginning which might be available as a foundation, a complete edifice of cognition, in the presence of such hypothesis, is utterly impossible.