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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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The same system may help us to form a just notion of the happiness, as well as of the dignity of virtue, and may interest every principle of our nature in the embracing and cherishing that noble quality. It is impossible, therefore, that the character of natural and unnatural can ever, in any sense, mark the boundaries of vice and virtue. Thus the course of the argument leads us to conclude, that since vice and virtue are not discoverable merely by reason, or the comparison of ideas, it must be by means of some impression or sentiment they occasion, that we are able to mark the difference betwixt them. Now virtue and vice are attended with these circumstances. The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature certain characters and passions, by the very view and contemplation, produce a pain, and others in like manner excite a pleasure. When word gets out, this stock will SOAR! For whether the passion of self-interest be esteemed vicious or virtuous, it is all a case; since itself alone restrains it: So that if it be virtuous, men become social by their virtue; if vicious, their vice has the same effect. Nothing is more disagreeable than a man's over-weaning conceit of himself: Every one almost has a strong propensity to this vice: No one can well distinguish in himself betwixt the vice and virtue, or be certain, that his esteem of his own merit is well-founded: For these reasons, all direct expressions of this passion are condemned; nor do we make any exception to this rule in favour of men of sense and merit. The elogiums either turn upon his power, or riches, or family, or virtue; all of which are subjects of vanity, that we have already explained and accounted for.