=101.= (4) A fourth conclusion, which follows from the fact that what is ‘right’ or what is our ‘duty’ must in any case be defined as what is a means to good, is, as was pointed out above (§ 89), that the common distinction between these and the ‘expedient’ or ‘useful,’ disappears. Our ‘duty’ is merely that which will be a means to the best possible, and the expedient, if it is really expedient, must be just the same. We cannot distinguish them by saying that the former is something which we ought to do, whereas of the latter we cannot say we ‘_ought_.’ In short the two concepts are not, as is commonly assumed by all except Utilitarian moralists, simple concepts ultimately distinct. There is no such distinction in Ethics. The only fundamental distinction is between what is good in itself and what is good as a means, the latter of which implies the former. But it has been shewn that the distinction between ‘duty’ and ‘expediency’ does not correspond to this: both must be defined as means to good, though both _may also_ be ends in themselves. The question remains, then: What is the distinction between duty and expediency? One distinction to which these distinct words refer is plain enough. Certain classes of action commonly excite the specifically moral sentiments, whereas other classes do not. And the word ‘duty’ is commonly applied only to the class of actions which excite moral approval, or of which the omission excites moral disapproval--especially to the latter. Why this moral sentiment should have become attached to some kinds of actions and not to others is a question which can certainly not yet be answered; but it may be observed that we have no reason to think that the actions to which it was attached were or are, in all cases, such as aided or aid the survival of a race: it was probably originally attached to many religious rites and ceremonies which had not the smallest utility in this respect. It appears, however, that, among us, the classes of action to which it is attached also have two other characteristics in enough cases to have influenced the meaning of the words ‘duty’ and ‘expediency.’ One of these is that ‘duties’ are, in general, actions which a considerable number of individuals are strongly tempted to omit. The second is that the omission of a ‘duty’ generally entails consequences markedly disagreeable to _some one else_. The first of these is a more universal characteristic than the second: since the disagreeable effects on other people of the ‘self-regarding duties,’ prudence and temperance, are not so marked as those on the future of the agent himself; whereas the temptations to imprudence and intemperance are very strong. Still, on the whole, the class of actions called duties exhibit both characteristics: they are not only actions, against the performance of which there are strong natural inclinations, but also actions of which the most obvious effects, commonly considered goods, are effects on other people.