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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 only difference betwixt the natural virtues and justice lies in this, that the good, which results from the former, arises from every single act, and is the object of some natural passion: Whereas a single act of justice, considered in itself, may often be contrary to the public good; and it is only the concurrence of mankind, in a general scheme or system of action, which is advantageous.

 To suppose, that the mere regard to the virtue of the action. They must necessarily be placed either in ourselves or others, and excite either pleasure or uneasiness; and therefore must give rise to one of these four passions; which clearly distinguishes them from the pleasure and pain arising from inanimate objects, that often bear no relation to us: And this is, perhaps, the most considerable effect that virtue and vice have upon the human mind. They must derive all their merit from our sympathy with those, who reap any advantage from them: As the virtues, which have a tendency to the good of the person possessed of them, derive their merit from our sympathy with him. We have also instances, wherein an indifference and insensibility under misfortune encreases our concern for the misfortunate, even though the indifference proceed not from any virtue and magnanimity.  PART III OF THE OTHER VIRTUES AND VICES This relation it will be impossible for me fully to explain before I come to treat of justice and the other moral virtues. Virtue is considered as means to an end. It follows that it is only because we subject the sequence of phenomena, and consequently all change, to the law of causality, that experience itself, that is, empirical cognition of phenomena, becomes possible; and consequently, that phenomena themselves, as objects of experience, are possible only by virtue of this law. 
  • We may observe, that all the circumstances requisite for its operation are found in most of the virtues; which have, for the most part, a tendency to the good of society, or to that of the person possessed of them.