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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 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.

 In like manner we always consider the natural and usual force of the passions, when we determine concerning vice and virtue; and if the passions depart very much from the common measures on either side, they are always disapproved as vicious. Mean while it may not be amiss to observe from these definitions of natural and unnatural, that nothing can be more unphilosophical than those systems, which assert, that virtue is the same with what is natural, and vice with what is unnatural. In this definition it is supposed, that there are such things as right and property, independent of justice, and antecedent to it; and that they would have subsisted, though men had never dreamt of practising such a virtue. We may presume the like with regard to all the other virtues, which have a like tendency to the public good. that others are to imitate my example, that I can be induced to embrace that virtue; since nothing but this combination can render justice advantageous, or afford me any motives to conform my self to its rules. 
According to their system, not only virtue must be approved of, but also the sense of virtue: And not only that sense, but also the principles, from whence it is derived.
 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. Mean while it may not be amiss to observe from these definitions of natural and unnatural, that nothing can be more unphilosophical than those systems, which assert, that virtue is the same with what is natural, and vice with what is unnatural. In virtue of its intelligible character, on the other hand (although we possess only a general conception of this character), the subject must be regarded as free from all sensuous influences, and from all phenomenal determination.