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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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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.

 that inclination of our fancy by which we are determined to incorporate the taste with the extended object, and our reason, which shows us the impossibility of such an union. But this would not give the least help to the attempts of rational psychology. 
We consider him with all his relations in society; and love or hate him, according as he affects those, who have any immediate intercourse with him.
 PROOF. This individual thing or being is then, by means of the above-mentioned transcendental subreption, substituted for our notion of a thing which stands at the head of the possibility of all things, the real conditions of whose complete determination it presents.* But why need we seek for other arguments to prove, that a present impression with a relation or transition of the fancy may inliven any idea, when this very instance of our reasonings from cause and effect will alone suffice to that purpose? It is certain we must have an idea of every matter of fact, which we believe. The reason why mathematical cognition can relate only to quantity is to be found in its form alone. Thus even upon the system of indivisible points, we can only form a distant notion of some unknown standard to these objects. In this case, there would exist a kind of logic, in which we should not make abstraction of all content of cognition; for or logic which should comprise merely the laws of pure thought (of an object), would of course exclude all those cognitions which were of empirical content.