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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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Of this kind I assert justice to be; and shall endeavour to defend this opinion by a short, and, I hope, convincing argument, before I examine the nature of the artifice, from which the sense of that virtue is derived.

 This is the nature and cause of sympathy; and it is after this manner we enter so deep into the opinions and affections of others, whenever we discover them.  One might think It were entirely superfluous to prove this, if a late author [William Wollaston, THE RELIGION OF NATURE DELINEATED (London 1722)], who has had the good fortune to obtain some reputation, had not seriously affirmed, that such a falshood is the foundation of all guilt and moral deformity. On the other hand cruelty and treachery displease from their very nature; nor is it possible ever to reconcile us to these qualities, either in ourselves or others. In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that the glorious order, beauty, and providential care, everywhere displayed in nature, give rise to the belief in a wise and great Author of the Universe. But though this conclusion from the coherence of appearances may seem to be of the same nature with our reasonings concerning causes and effects; as being derived from custom, and regulated by past experience; we shall find upon examination, that they are at the bottom considerably different from each other, and that this inference arises from the understanding, and from custom in an indirect and oblique manner. 
It is quite unnecessary for it to renounce the guidance of nature, to attach itself to ideas, the objects of which it cannot know; because, as mere intellectual entities, they cannot be presented in any intuition.
 For this resolution and act of mine do not form part of the succession of effects in nature, and are not mere continuations of it; on the contrary, the determining causes of nature cease to operate in reference to this event, which certainly succeeds the acts of nature, but does not proceed from them. Still, if we use words strictly, this must not be called a practical, but a doctrinal belief, which the theology of nature (physico-theology) must also produce in my mind. When I consider after this the nature of relation, and its effects both on the passions and ideas, I can no longer doubt, upon these suppositions, that it is the very principle, which gives rise to pride, and bestows motion on those organs, which being naturally disposed to produce that affection, require only a first impulse or beginning to their action.