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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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If you assent, therefore, to this last proposition, and assert, that justice and injustice are not susceptible of degrees, you in effect assert, that they are not naturally either vicious or virtuous; since vice and virtue, moral good and evil, and indeed all natural qualities, run insensibly into each other, and are, on many occasions, undistinguishable.

 We partake of their uneasiness by sympathy; and as every thing, which gives uneasiness in human actions, upon the general survey, is called Vice, and whatever produces satisfaction, in the same manner, is denominated Virtue; this is the reason why the sense of moral good and evil follows upon justice and injustice. In this view, cleanliness is also to be regarded as a virtue; since it naturally renders us agreeable to others, and is a very considerable source of love and affection. To have the sense of virtue, is nothing but to feel a satisfaction of a particular kind from the contemplation of a character. CAN'T FIND YOUR WEB SITE YOU JUST LOST MONEY!  Our reputation, our character, our name are considerations of vast weight and importance; and even the other causes of pride; virtue, beauty and riches; have little influence, when not seconded by the opinions and sentiments of others. The natural obligation to justice, viz, interest, has been fully explained; but as to the moral obligation, or the sentiment of right and wrong, it will first be requisite to examine the natural virtues, before we can give a full and satisfactory account of it.  We come now to the examination of such virtues and vices as are entirely natural, and have no dependance on the artifice and contrivance of men. Whoever considers the history of the several nations of the world; their revolutions, conquests, increase, and diminution; the manner in which their particular governments are established, and the successive right transmitted from one person to another, will soon learn to treat very lightly all disputes concerning the rights of princes, and will be convinced, that a strict adherence to any general rules, and the rigid loyalty to particular persons and families, on which some people set so high a value, are virtues that hold less of reason, than of bigotry and superstition. We need no other explication of that esteem, which attends such of the natural virtues, as have a tendency to the public good.