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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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Now it may, in like manner, be objected to the present system, that if virtue and vice be determined by pleasure and pain, these qualities must, in every case, arise from the sensations; and consequently any object, whether animate or inanimate, rational or irrational, might become morally good or evil, provided it can excite a satisfaction or uneasiness.

 On the other hand, we understand by nature, substantive (materialiter), the sum total of phenomena, in so far as they, by virtue of an internal principle of causality, are connected with each other throughout. 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. The case is the same, as when we correct the different sentiments of virtue, which proceed from its different distances from ourselves. Now it has been observed, that our own sensations determine the vice and virtue of any quality, as well as those sensations, which it may excite in others. No one will deny, that a negligence in this particular is a fault; and as faults are nothing but smaller vices, and this fault can have no other origin than the uneasy sensation, which it excites in others, we may in this instance, seemingly so trivial, dearly discover the origin of the moral distinction of vice and virtue in other instances. Virtue and vice, when considered in the abstract; beauty and deformity, when placed on inanimate objects; poverty and riches when belonging to a third person, excite no degree of love or hatred, esteem or contempt towards those, who have no relation to them. This is not the case with the natural virtues.