Is anything useful that is not honorable?

Translation: quotations from Cicero are quoted in C. D. Yonge's 1853 English translation; quoted in Andrew P. Peabody's 1883-87 English translation; quoted in Francis Foster Barham's 1841 English translation; quoted in Charles Duke Yonge's 1851-52 English translation, not his original words.

1. WHAT HE SAID (the record)

Record ledger

• BELIEF (undated; quoted in C. D. Yonge's 1853 English translation): Cicero believes that if something is useful but not honorable, it is not as valuable as something honorable. He argues that when evaluating friendship, if it is measured by affection, it is most excellent, but if measured by advantage, it is surpassed by the value of a productive farm. This shows his belief that usefulness without honor (or genuine affection) is inferior. (key quote above) [1]
• BELIEF (undated; quoted in Andrew P. Peabody's 1883-87 English translation): Cicero believes that property should be obtained in ways that are not dishonorable, implying that something useful (like property) should not be pursued if it is not honorable. "Property ought to be obtained in ways not dishonorable, to be preserved by diligence and frugality, to be increased also by the same means." [2]
• ACTION (editor's note) (undated; editor's note, not his words; quoted in Andrew P. Peabody's 1883-87 English translation): Cicero procured the acquittal of his client, Sextus Roscius, in a criminal trial by masterly management and eloquent defence, despite obstacles and the influence of the dictator Sulla's freed man Chrysogonus. The passage does not state when this occurred, only that it was the first time Cicero was engaged in a criminal cause. "Cicero procured, by the masterly management of the case, no less than by his eloquent defence, the acquittal of his client" [3]
• BELIEF (undated; quoted in Francis Foster Barham's 1841 English translation): Cicero does not believe that anything useful is not honorable, arguing that utility alone cannot be the measure of justice and that real justice must be supported by nature. He criticizes those who claim that utility is the sole standard, suggesting that virtues like generosity and friendship arise from natural inclinations, not mere utility. "he who wishes to find an occasion of breaking such laws and customs, will be sure to discover it. So that real justice remains powerless if not supported by nature, and this pretended justice is overturned by that very utility which they call its foundation." [4]
• BELIEF (undated; quoted in Charles Duke Yonge's 1851-52 English translation): Cicero believes that in discourse, what is useful or necessary can be made to appear superior to what is honorable, and vice versa. This is shown by his discussion on how to influence people's minds through utility or necessity over honor. "he must consider how he may be able often to make what is useful or necessary appear superior to what is honourable, or vice versâ." [5]
• BELIEF (undated; quoted in Andrew P. Peabody's 1883-87 English translation): Cicero believes that no part of life can be free from the claims of duty, and that the observance of duty lies all the honor of life. He argues that neglect of duty leads to shame, implying that what is not honorable cannot be truly useful. "Indeed, no part of life, whether in public or in private affairs, abroad or at home, in your personal conduct or your social relations, can be free from the claims of duty; and it is in the observance of duty that lies all the honor of life, in its neglect, all the shame." [6]
• BELIEF (undated; quoted in Andrew P. Peabody's 1883-87 English translation): Cicero believes that a life devoted to public service and large affairs is more beneficial to mankind and more conducive to one's own eminence and renown than a life of leisure. He considers those who avoid public affairs without a valid reason to be deserving of discredit. "But as for those who have no such reason, yet say that they despise what most persons admire, places of trust and honor in the military or civil service, this, I think, is to be reckoned to their discredit, not to their praise." [7]
• BELIEF (undated; quoted in Charles Duke Yonge's 1851-52 English translation): Cicero believed that usefulness and honorableness are distinct qualities, and that something can be useful without being honorable. This is shown by his discussion of how in rhetorical arguments, an action may be criticized for not being honorable, useful, or necessary, implying that these attributes are separate and can exist independently. (key quote above) [8]
• BELIEF (undated; quoted in Charles Duke Yonge's 1851-52 English translation): Cicero believes that in public affairs, what is necessary for safety or freedom must be preferred to what is honorable or advantageous. This implies that usefulness (necessity for safety or freedom) can override honor. (key quote above) [9]
• BELIEF (undated; quoted in Charles Duke Yonge's 1851-52 English translation): Cicero believes that usefulness is a separate consideration from justice or honor, and that something may be useful without being honorable. He discusses the distinction between whether something is just or unjust and whether it is useful or useless as separate questions. "whether it be just or unjust; whether it be useful or useless; and as to all other circumstances with reference to which there is any question what is the character of that which has been done" [10]

What cuts against it

• The contrary-evidence entries are already in the record ledger above: [2], [3], [4].

2. HOW IT APPLIES (reasoning; inference is marked)

1. Cicero distinguishes between usefulness and honorableness in several of his writings, indicating that these are separate qualities. [8] [9] [1]

2. He argues that in some contexts, what is useful or necessary can be made to appear superior to what is honorable, and vice versa, suggesting that usefulness and honorableness can be in conflict. [5] [10]

3. However, Cicero also believes that in public affairs, what is necessary for safety or freedom must be preferred to what is honorable or advantageous, implying that usefulness can override honor in certain situations. [9]

4. He further argues that no part of life can be free from the claims of duty, and that the observance of duty lies all the honor of life, suggesting that what is not honorable cannot be truly useful. [6]

5. Cicero criticizes those who claim that utility is the sole standard, suggesting that virtues like generosity and friendship arise from natural inclinations, not mere utility, indicating that he does not believe that anything useful is not honorable. [4]

3. HIS TAKE

Record coverage: PARTIAL

The record is silent on whether Cicero explicitly addressed the question of whether something can be useful without being honorable in a specific context or case. However, he did discuss the relationship between usefulness and honorableness in various contexts.

Extrapolation: Cicero likely believed that something can be useful without being honorable, but that such usefulness is not as valuable as something that is both useful and honorable. He emphasized the importance of honor and duty in public and private life, suggesting that true usefulness is tied to honor.

Competing readings: One reading is that Cicero believed that usefulness and honorableness are distinct and can exist independently, as suggested by his rhetorical discussions. Another reading is that he believed that true usefulness must be honorable, as indicated by his emphasis on duty and honor in public service. The record itself supports both readings, as he discusses both the distinction and the interdependence of usefulness and honorableness.

Confidence: Moderate, as the record provides partial coverage and supports multiple readings, with some passages indicating a clear distinction between usefulness and honorableness and others suggesting their interdependence.