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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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Any great elevation of place communicates a kind of pride or sublimity of imagination, and gives a fancyed superiority over those that lie below; and, vice versa, a sublime and strong imagination conveys the idea of ascent and elevation. 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. PART I OF VIRTUE AND VICE IN GENERAL The passions do not always follow our corrections; but these corrections serve sufficiently to regulate our abstract notions, and are alone regarded, when we pronounce in general concerning the degrees of vice and virtue. 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. In the former example, my perceptions in the apprehension of a house might begin at the roof and end at the foundation, or vice versa; or I might apprehend the manifold in this empirical intuition, by going from left to right, and from right to left. We never love or hate a son or brother for the virtue or vice we discern in ourselves; though it is evident the same qualities in him give us a very sensible pride or humility. In saying, then, that the sentiments of vice and virtue are natural in this sense, we make no very extraordinary discovery.