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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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All the difference is, that our superior reason may serve to discover the vice or virtue, and by that means may augment the blame or praise: But still this discovery supposes a separate being in these moral distinctions, and a being, which depends only on the will and appetite, and which, both in thought and reality, may be distinguished from the reason.

 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. In general, it may be affirmed, that there is no such passion in human minds, as the love of mankind, merely as such, independent of personal qualities, of services, or of relation to ourseit It is true, there is no human, and indeed no sensible, creature, whose happiness or misery does not, in some measure, affect us when brought near to us, and represented in lively colours: But this proceeds merely from sympathy, and is no proof of such an universal affection to mankind, since this concern extends itself beyond our own species. To which we may add, that this agreement or disagreement, not admitting of degrees, all virtues and vices would of course be equal. The discussion of this question will be more proper, when we enter upon an exact detail of each particular vice and virtue. For if the objects of our senses continue to exist, even when they are not perceived, their existence is of course independent of and distinct from the perception: and vice versa, if their existence be independent of the perception and distinct from it, they must continue to exist, even though they be not perceived. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. Whether we ascribe our esteem of the rich and great to one or all of these causes, we may clearly see the traces of those principles, which give rise to the sense of vice and virtue. SECT. I OF THE ORIGIN OF THE NATURAL VIRTUES AND VICES 
  • It is impossible, therefore, that the character of natural and unnatural can ever, in any sense, mark the boundaries of vice and virtue.