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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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But it is evident, that the only cause, why the extensive generosity of man, and the perfect abundance of every thing, would destroy the very idea of justice, is because they render it useless; and that, on the other hand, his confined benevolence, and his necessitous condition, give rise to that virtue, only by making it requisite to the publick interest, and to that of every individual.

 I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be. With the actual vacation costs so low, you'll be able to do the things you've always wanted to on vacation 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. And though such interests and pleasures touch us more faintly than our own, yet being more constant and universal, they counter-ballance the latter even in practice, and are alone admitted in speculation as the standard of virtue and morality. 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. To remove, as far as possible, all scruples of this kind, I shall here consider another set of duties, viz, the modesty and chastity which belong to the fair sex: And I doubt not but these virtues will be found to be still more conspicuous instances of the operation of those principles, which I have insisted on. When they would oppose the popular notions on this head, they always paint out the evils, which this supposed virtue has produced in human society; the subversion of empires, the devastation of provinces, the sack of cities. To that principle, therefore, we are to ascribe the sentiment of approbation, which arises from the survey of all those virtues, that are useful to society, or to the person possessed of them. All lovers of virtue (and such we all are in speculation, however we may degenerate in practice) must certainly be pleased to see moral distinctions derived from so noble a source, which gives us a just notion both of the generosity and capacity of human nature. But as there is naturally no inclination to observe promises, distinct from a sense of their obligation; it follows, that fidelity is no natural virtue, and that promises have no force, antecedent to human conventions,