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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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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.

 Wherever we can make an idea approach the impressions in force and vivacity, it will likewise imitate them in its influence on the mind; and vice versa, where it imitates them in that influence, as in the present case, this must proceed from its approaching them in force and vivacity. The very essence of virtue, according to this hypothesis, is to produce pleasure and that of vice to give pain. Wherever we can make an idea approach the impressions in force and vivacity, it will likewise imitate them in its influence on the mind; and vice versa, where it imitates them in that influence, as in the present case, this must proceed from its approaching them in force and vivacity. The virtue of a brother must make me love him; as his vice or infamy must excite the contrary passion. No quality in another gives rise to humility by comparison, unless it would have produced pride by being placed in ourselves; and vice versa no object excites pride by comparison, unless it would have produced humility by the direct survey. 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. (2) In the second place we may observe, that all kinds of vice and virtue run insensibly into each other, and may approach by such imperceptible degrees as will make it very difficult, if not absolutely impossible, to determine when the one ends, and the other begins; and from this observation we may derive a new argument for the foregoing principle. 

The vice entirely escapes you, as long as you consider the object.

 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.