*9* The consideration necessary to determine conduct is, therefore, as Panaetius thinks, a threefold one: first, people question whether the contemplated act is morally right or morally wrong; and in such deliberation their minds are often led to widely divergent conclusions. And then they examine and consider the question whether the action contemplated is or is not conducive to comfort and happiness in life, to the command of means and wealth, to influence, and to power, by which they may be able to help themselves and their friends; this whole matter turns upon a question of expediency. The third type of question arises when that which seems to be expedient seems to conflict with that which is morally right; for when expediency seems to be pulling one way, while moral right seems to be calling back in the opposite direction, the result is that the mind is distracted in its inquiry and brings to it the irresolution that is born of deliberation. #The question is fivefold.# *10* Although omission is a most serious defect in classification, two points have been overlooked in the foregoing:[C] for we usually consider not only whether an action is morally right or morally wrong, but also, when a choice of two morally right courses is offered, which one is morally better; and likewise, when a choice of two expedients is offered, which one is more expedient. Thus the question which Panaetius thought threefold ought, we find, to be divided into five parts. First, therefore, we must discuss the moral--and that, under two sub-heads; secondly, in the same manner, the expedient; and finally, the cases where they must be weighed against each other. [B] Cicero's technical terms are difficult because he has to invent them to translate Greek that is perfectly simple: _rectum_ is 'right,' i.e. perfect, absolute. Its opposite is _medium_, 'mean,' i.e. intermediate, falling short of the 'absolute' and occupying a middle ground; common; ordinary. _honestum_ is 'morally right'; as a noun, 'moral goodness' (= _honestas_); its opposite is _turpe_, 'morally wrong.' _honestas_ is 'moral rectitude,'--'moral goodness'; 'morality'; its opposite _turpitudo_, 'moral wrong,' 'immorality.' _honestus_, on the other hand, is always 'honourable'; and _honores_ are always 'offices of honour.' [C] For Panaetius was a Stoic, and the Stoics did not admit that there were any degrees of right or wrong.