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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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Before we can have such a regard, the action must be really virtuous; and this virtue must be derived from some virtuous motive: And consequently the virtuous motive must be different from the regard to the virtue of the action.

 

There are some philosophers, who attack the female virtues with great vehemence, and fancy they have gone very far in detecting popular errors, when they can show, that there is no foundation in nature for all that exterior modesty, which we require in the expressions, and dress, and behaviour of the fair sex.

 At least it must be owned, that heroic virtue, being as unusual, is as little natural as the most brutal barbarity. 
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 Vice, when placed on another, excites, by means of its double relations, the passion of hatred, instead of love, which for the same reason arises from virtue. But if the success be on our side, our commander has all the opposite good qualities, and is a pattern of virtue, as well as of courage and conduct. And to convince us the more fully of this truth, we may here stop a moment, and from a review of the preceding reasonings may draw some new arguments, to prove that those laws, however necessary, are entirely artificial, and of human invention; and consequently that justice is an artificial, and not a natural virtue.  PART I OF VIRTUE AND VICE IN GENERAL Now since the fancy finds the same facility in passing from the lesser to the greater, as from remote to contiguous, why does not this easy transition of ideas assist the transition of passions in the former case, as well as in the latter? The virtues of a friend or brother produce first love, and then pride; because in that case the imagination passes from remote to contiguous, according to its propensity. Now it is evident, that those sentiments, whence-ever they are derived, must vary according to the distance or contiguity of the objects; nor can I feel the same lively pleasure from the virtues of a person, who lived in Greece two thousand years ago, that I feel from the virtues of a familiar friend and acquaintance. This partiality, then, and unequal affection, must not only have an influence on our behaviour and conduct in society, but even on our ideas of vice and virtue; so as to make us regard any remarkable transgression of such a degree of partiality, either by too great an enlargement, or contraction of the affections, as vicious and immoral.