We perceive then that *expediency*, whether with reference to ourselves or to others, *is not a trustworthy rule of conduct*. Yet while it cannot hold the first place, it occupies an important place; for there are many cases in which the question before us is not what we ought to do, but what it is best for us to do. Thus, if there be several acts, all equally right, only one of which can be performed, we are evidently entitled to perform the act which will be most pleasing or useful to ourselves. If there be an end which it is our right or duty to attain, and there be several equally innocent modes of attaining it, the question for us is, by which of these modes we may find the least difficulty or gain the highest enjoyment or advantage. If there be several duties incumbent upon us at the same time and place, all of which have equal intrinsic claims, yet one of which must necessarily take precedence of the rest, the question which shall have precedence is a question of expediency, that by which we may do the most good being the foremost duty. *Expediency is not a characteristic of actions.* An act is not in itself expedient or inexpedient, but is made one or the other by varying circumstances alone; while there are acts in themselves good which no possible circumstances could make bad, and there are acts in themselves bad which no possible circumstances could make good. If, therefore, there be a science which has for its province the intrinsic qualities of actions, questions of expediency have no place in such a science. *Moral Philosophy, or Ethics* (synonymous terms), is the science which treats of human actions. The term _morals_ is often applied to external actions; but always with reference to the intentions from which they proceed. We can conceive of the treatment of actions under various aspects, as wise or unwise, agreeable or disagreeable, spontaneous or deliberate; but by the common consent of mankind, at least of the civilized and enlightened portion of mankind, the distinction of actions as right or wrong is regarded as of an importance so far transcending all other distinctions, as to render them of comparatively little moment. Therefore Moral Philosophy confines itself to this single distinction, and takes cognizance of others, only as they modify this, or are modified by it. The questions which Moral Philosophy asks and answers are these:—What constitutes the right? How is it to be ascertained? Wherein lies the obligation to the right? What are the motives to right action? What specific actions, or classes of actions are right, and why? What specific actions, or classes of actions are wrong, and why? Chapter IV. THE RIGHT.