*154* Atque id optimus quisque re ipsa[155] ostendit et iudicat. Quis enim est tam cupidus in perspicienda cognoscendaque rerum natura, ut, si ei tractanti contemplantique res cognitione dignissimas subito sit allatum periculum discrimenque patriae, cui subvenire opitularique possit, non illa omnia relinquat atque abiciat, etiamsi dinumerare se stellas aut metiri mundi magnitudinem posse arbitretur? atque hoc idem in parentis, in amici re aut periculo fecerit. *155* Quibus rebus intellegitur studiis officiisque scientiae praeponenda esse officia iustitiae, quae pertinent ad hominum utilitatem,[156] qua nihil homini esse debet antiquius. [154] _copiis_ [_quamvis_] _omnia_, Ed.; _copiis quamvis omnia_ MSS.; _copiis omnia_ Lambinus, Bt., Müller, Heine. [155] _re ipsa_ B H a b, Bt., Ed.; _re ab se_ L c (i.e. _reapse_ Orelli, Müller, Heine); _ab ipsa re_ p. [156] _utilitatem_ B H a b; _caritatem_ L c p (affection). #Comparative estimate of duties.# *152* XLIII. Now, I think I have explained fully enough how moral duties are derived from the four divisions of moral rectitude. But between those very actions which are morally right, a conflict and comparison may frequently arise, as to which of two moral actions is morally better--a point overlooked by Panaetius. For, since all moral rectitude springs from four sources (one of which is prudence; the second, social instinct; the third, courage; the fourth, temperance) it is often necessary in deciding a question of duty that these virtues be weighed against one another. #Justice _vs._ Wisdom.#