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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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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.

 I may still do services to such persons as I love, and am more particularly acquainted with, without any prospect of advantage; and they may make me a return in the same manner, without any view but that of recompensing my past services. The pain or pleasure, which arises from the general survey or view of any action or quality of the mind, constitutes its vice or virtue, and gives rise to our approbation or blame, which is nothing but a fainter and more imperceptible love or hatred. Thus we are still brought back to our first position, that virtue is distinguished by the pleasure, and vice by the pain, that any action, sentiment or character gives us by the mere view and contemplation. The pain or pleasure, which arises from the general survey or view of any action or quality of the mind, constitutes its vice or virtue, and gives rise to our approbation or blame, which is nothing but a fainter and more imperceptible love or hatred. 
WHETHER IT IS BY MEANS OF OUR IDEAS OR IMPRESSIONS WE DISTINGUISH BETWIXT VICE AND VIRTUE, AND PRONOUNCE AN ACTION BLAMEABLE OR PRAISEWORTHY? This will immediately cut off all loose discourses and declamations, and reduce us to something precise and exact on the present subject.
 The discussion of this question will be more proper, when we enter upon an exact detail of each particular vice and virtue. I may still do services to such persons as I love, and am more particularly acquainted with, without any prospect of advantage; and they may make me a return in the same manner, without any view but that of recompensing my past services. And though our judgments concerning the origin of any vice or virtue, be not so certain as those concerning their degrees; yet, since the question in this case regards not any philosophical origin of an obligation, but a plain matter of fact, it is not easily conceived how we can fall into an error. To which we may add, that this agreement or disagreement, not admitting of degrees, all virtues and vices would of course be equal.