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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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To which we may add, that this agreement or disagreement, not admitting of degrees, all virtues and vices would of course be equal.

 If nature be opposed to miracles, not only the distinction betwixt vice and virtue is natural, but also every event, which has ever happened in the world, EXCEPTING THOSE MIRACLES, ON WHICH OUR RELIGION IS FOUNDED. But it is certain, that self-love, when it acts at its liberty, instead of engaging us to honest actions, is the source of all injustice and violence; nor can a man ever correct those vices, without correcting and restraining the natural movements of that appetite. The distinction of moral good and evil is founded on the pleasure or pain, which results from the view of any sentiment, or character; and as that pleasure or pain cannot be unknown to the person who feels it, it follows [Footnote 22], that there is just so much vice or virtue in any character, as every one places in it, and that it is impossible in this particular we can ever be mistaken. To which we may add, that this agreement or disagreement, not admitting of degrees, all virtues and vices would of course be equal. When we blame any action, in any situation, the whole complicated object, of action and situation, must form certain relations, wherein the essence of vice consists. SECT. VII 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.
 The FDA may have invested in some studies to try to disprove a natural substance such as Willow Flower but they don't do studies FOR natural substances, unless a Pharmaceutical company can get a patent on it. 
  • Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity.
 It is impossible, therefore, that the character of natural and unnatural can ever, in any sense, mark the boundaries of vice and virtue.