Ea enim ipsa, quae inanima diximus, pleraque sunt hominum operis effecta; quae nec haberemus, nisi manus et ars accessisset, nec iis sine hominum administratione uteremur. Neque enim valetudinis curatio neque navigatio neque agri cultura neque frugum fructuumque reliquorum perceptio et conservatio sine hominum opera ulla esse potuisset. *13* Iam vero et earum rerum, quibus abundaremus, exportatio et earum, quibus egeremus, invectio certe nulla esset, nisi his[172] muneribus homines fungerentur. #(Attius, Prometheus?), Inc. inc. fab. Ribbeck^2, 154# Eademque ratione nec lapides ex terra exciderentur ad usum nostrum necessarii, nec "ferrum, aes, aurum, argentum" effoderetur "penitus abditum" sine hominum labore et manu. [168] _haec tria genera confusa_ B H a b, Bt.^2, Heine; _haec tria genere confusa_ c, Bt.^1, Müller; _haec tria genera, re confusa_ J. F. Heusinger. [169] _Quicquid ... sit utile_ bracketed by Unger, Bt.^2, Müller, Heine. [170] _alia_ H^2 (inserted above the line) a, Edd.; not in B H^1 b; _partim_ c. [171] _apes_ MSS.; bracketed by Facciolati, Edd. [172] _his_ H, Edd.; _iis_ B L b; _hijs_ c. #Expediency and Moral Rectitude identical.# *9* III. Five principles, accordingly, have been laid down for the pursuance of duty: two of them have to do with propriety and moral rectitude; two, with the external conveniences of life--means, wealth, influence; the fifth, with the proper choice, if ever the four first mentioned seem to be in conflict. The division treating of moral rectitude, then, has been completed, and this is the part with which I desire you to be most familiar. The principle with which we are now dealing is that one which is called Expediency. The usage of this word has been corrupted and perverted and has gradually come to the point where, separating moral rectitude from expediency, it is accepted that a thing may be morally right without being expedient, and expedient without being morally right. No more pernicious doctrine than this could be introduced into human life. *10* There are, to be sure, philosophers of the very highest reputation who distinguish theoretically between these three conceptions,[AJ] although they are indissolubly blended together; and they do this, I assume, on moral, conscientious principles. [For whatever is just, they hold, is also expedient; and in like manner, whatever is morally right is also just. It follows, then, that whatever is morally right, is also expedient.] Those who fail to comprehend that theory do often, in their admiration for shrewd and clever men, take craftiness for wisdom. But they must be disabused of this error and their way of thinking must be wholly converted to the hope and conviction that it is only by moral character and righteousness, not by dishonesty and craftiness, that they may attain to the objects of their desires. #Classification of expedients.#