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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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This call is for everyone.

 SECT. I OF THE ORIGIN OF THE NATURAL VIRTUES AND VICES 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. 

Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity.

 The next question is, Of what nature are these impressions, and after what manner do they operate upon us? Here we cannot remain long in suspense, but must pronounce the impression arising from virtue, to be agreeable, and that proceding from vice to be uneasy. Nothing is more disagreeable than a man's over-weaning conceit of himself: Every one almost has a strong propensity to this vice: No one can well distinguish in himself betwixt the vice and virtue, or be certain, that his esteem of his own merit is well-founded: For these reasons, all direct expressions of this passion are condemned; nor do we make any exception to this rule in favour of men of sense and merit. For, first, there are other virtues and vices beside those which have this tendency to the public advantage and loss. 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. 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.