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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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 SECT. I OF THE ORIGIN OF THE NATURAL VIRTUES AND VICES Suppose, that two persons of the same trade should seek employment in a town, that is not able to maintain both, it is plain the success of one is perfectly incompatible with that of the other, and that whatever is for the interest of either is contrary to that of his rival, and so vice versa. 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. As to the third sense of the word, it is certain, that both vice and virtue are equally artificial, and out of nature. If you assert, that vice and virtue consist in relations susceptible of certainty and demonstration, you must confine yourself to those four relations, which alone admit of that degree of evidence; and in that case you run into absurdities, from which you will never be able to extricate yourself. (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. 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. 

According to this system, then, every animal, that has sense, and appetite, and will; that is, every animal must be susceptible of all the same virtues and vices, for which we ascribe praise and blame to human creatures.

 In this manner, the appointment of the position which must be taken by each conception according to the difference in its use, and the directions for determining this place to all conceptions according to rules, would be a transcendental topic, a doctrine which would thoroughly shield us from the surreptitious devices of the pure understanding and the delusions which thence arise, as it would always distinguish to what faculty of cognition each conception properly belonged.