*14* And it is no mean manifestation of Nature and Reason that man is the only animal that has a feeling for order, for propriety, for moderation in word and deed. And so no other animal has a sense of beauty, loveliness, harmony in the visible world; and Nature and Reason, extending the analogy of this from the world of sense to the world of spirit, find that beauty, consistency, order are far more to be maintained in thought and deed, and the same Nature and Reason are careful to do nothing in an improper or unmanly fashion, and in every thought and deed to do or think nothing capriciously. It is from these elements that is forged and fashioned that moral goodness which is the subject of this inquiry--something that, even though it be not generally ennobled, is still worthy of all honour[D]; and by its own nature, we correctly maintain, it merits praise, even though it be praised by none. [D] Cicero plays on the double meaning of _honestum_: (1) 'moral goodness,' and (2) 'honourable,' 'distinguished,' etc. #Phaedr., 250 D# *15* V. Formam quidem ipsam, Marce fili, et tamquam faciem honesti vides, "quae si oculis cerneretur, mirabiles amores," ut ait Plato, "excitaret sapientiae." Sed omne, quod est honestum, id quattuor partium oritur ex aliqua: aut enim in perspicientia veri sollertiaque versatur aut in hominum societate tuenda tribuendoque suum cuique et rerum contractarum fide aut in animi excelsi atque invicti magnitudine ac robore aut in omnium, quae fiunt quaeque dicuntur, ordine et modo, in quo inest modestia et temperantia. *(15)* Quae quattuor quamquam inter se colligata atque implicata sunt, tamen ex singulis certa officiorum genera nascuntur, velut ex ea parte, quae prima discripta[16] est, in qua sapientiam et prudentiam ponimus, inest indagatio atque inventio veri, eiusque virtutis hoc munus est proprium. *16* Ut enim quisque maxime perspicit, quid in re quaque verissimum sit, quique acutissime et celerrime potest et videre et explicare rationem, is prudentissimus et sapientissimus rite haberi solet. Quocirca huic quasi materia, quam tractet et in qua versetur, subiecta est veritas. *17* Reliquis autem tribus virtutibus necessitates propositae sunt ad eas res parandas tuendasque, quibus actio vitae continetur, ut et societas hominum coniunctioque servetur et animi excellentia magnitudoque cum in augendis opibus utilitatibusque et sibi et suis comparandis, tum multo magis in his ipsis despiciendis eluceat. Ordo autem[17] et constantia et moderatio et ea, quae sunt his similia, versantur in eo genere, ad quod est adhibenda actio quaedam, non solum mentis agitatio. Iis enim rebus, quae tractantur in vita, modum quendam et ordinem adhibentes honestatem et decus conservabimus. [16] _discripta_ Heine; _descripta_ MSS., Bt. [17] _autem_ MSS., Müller, Heine; _item_ Pearce, Ed., Bt.