*51* In huius modi causis aliud Diogeni Babylonio videri solet, magno et gravi Stoico, aliud Antipatro, discipulo eius, homini acutissimo. Antipatro omnia patefacienda, ut ne quid omnino, quod venditor norit, emptor ignoret, Diogeni venditorem, quatenus iure civili constitutum sit, dicere vitia oportere, cetera sine insidiis agere et, quoniam vendat, velle quam optime vendere. "Advexi, exposui, vendo meum non pluris quam ceteri, fortasse etiam minoris, cum maior est copia. Cui fit iniuria?" *52* Exoritur Antipatri ratio ex altera parte: "Quid ais? tu cum hominibus consulere debeas et servire humanae societati eaque lege natus sis et ea habeas principia naturae, quibus parere et quae sequi debeas, ut utilitas tua communis sit utilitas vicissimque communis utilitas tua sit, celabis homines, quid iis adsit commoditatis et copiae?" Respondebit Diogenes fortasse sic: "Aliud est celare, aliud tacere; neque ego nunc te celo, si tibi non dico, quae natura deorum sit, qui sit finis bonorum, quae tibi plus prodessent cognita quam tritici vilitas[309]; sed non, quicquid tibi audire utile est, idem[310] mihi dicere necesse est." *53* "Immo vero," inquiet ille, "necesse est,[311] siquidem meministi esse inter homines natura coniunctam societatem." "Memini," inquiet ille; "sed num ista societas talis est, ut nihil suum cuiusque sit? Quod si ita est, ne vendendum quidem quicquam est, sed donandum." [309] _vilitas_ a, Edd.; _utilitas_, B H b c. [310] _idem_ B H a b; _id_ c, Bt. [311] _immo ... est_ c, Ed., Heine; _immo vero necesse est_ p; _immo vero_ [_inquiet ille_] _necesse est_ Bt. XII. Let it be set down as an established principle, then, that what is morally wrong can never be expedient--not even when one secures by means of it that which one thinks expedient; for the mere act of thinking a course expedient, when it is morally wrong, is demoralizing. *50* #Expediency _vs._ moral rectitude in business relations.# But, as I said above, cases often arise in which expediency may seem to clash with moral rectitude; and so we should examine carefully and see whether their conflict is inevitable or whether they may be reconciled. The following are problems of this sort: suppose, for example, a time of dearth and famine at Rhodes, with provisions at fabulous prices; and suppose that an honest man has imported a large cargo of grain from Alexandria and that to his certain knowledge also several other importers have set sail from Alexandria, and that on the voyage he has sighted their vessels laden with grain and bound for Rhodes; is he to report the fact to the Rhodians or is he to keep his own counsel and sell his own stock at the highest market price? I am assuming the case of a virtuous, upright man, and I am raising the question how a man would think and reason who would not conceal the facts from the Rhodians if he thought that it was immoral to do so, but who might be in doubt whether such silence would really be immoral.