Lecture 10 — Properties of Magnanimity

The magnanimous man does not run risks foolishly, nor is he a lover of danger, since he places a high value on few things. But he does undergo danger for things of great worth. [759]

When in danger, he exposes his life as if it were altogether unbecoming to continue living. [761]

He is good at helping others, which is a mark of the man of excellence, but he shies away from taking favors, a thing characteristic of a man of lesser gifts. [762]

He makes lavish recompense, such that the man who gave in the beginning will receive abundantly and become a debtor. [763]

The magnanimous person likes to remember those he benefits, but not those by whom he is or was treated generously. That man is less noble who gratefully receives benefits than he who bestows them. Hence, it is in the bestowal that the magnanimous man wants to be eminent. [764]

Likewise, he gladly hears of the benefits he has bestowed, but not of those he has received, For this reason, Thetis did not recount to Jove, (Iliad 1.503.) nor the Spartans to the Athenians, the favors they had done, but the benefits received. [765]

The magnanimous person likes to show himself in need of nothing, or hardly anything, but to minister to the needs of others promptly. [766]

He acts with great dignity toward those in high places and the wealthy, but with moderation toward the middle class. [767]

To attain excellence among the great is difficult and worthy of reverence, but among the mediocre, it is easy. To seek respect from the great is not without nobility, but to do so from the lowly is to make oneself irksome. [768]

For instance, to display one’s power against the weak and to avoid tasks that are generally honorable or at which others excel. [770]

Leisure and slowness are marks of the magnanimous man, but where there is either great honor or great work he performs at least some great and noteworthy operations. [771]

Of necessity, he is an evident friend or enemy, for to be so in secret smacks of timidity. [772]

He cares more for the truth than for the opinion of men. [773]

He speaks and works in the open, freely divulging things in public, since he pays little attention to others. [774]

He is truthful in his speech, excepting what he says in irony, which he uses with the common people. [775]

He cannot conform his life to that of another, except perhaps a friend, since this is servile. Because of servility, all flatterers are obsequious and lowly people flatterers. [776]

Nor is he given to admiration, for nothing seems great to him. [777]

Nor is he mindful of injuries, since it is not becoming that a magnanimous person remembers evils at all, but rather despises them. [778]

Neither is he a gossip, for he does not speak about himself or others. He is not anxious that he be praised, and he neither blames nor praises others. Therefore, he does not speak evil of his enemies except to ward off injuries. [779]

In necessary or trivial matters, he does not lament or seek help, for this is characteristic of one who cares excessively about these things. [780]

He is willing to possess unfruitful rather than fruitful and useful goods, for he is somewhat self-sufficient. [781]

But the movements of the magnanimous man seem deliberate, his voice solemn, and his speech measured. He is not hasty, since he is concerned about few things. As he considers nothing too important, he is not given to contention, from which sharpness of voice and hastiness of speech arise. Such, then, is the magnanimous person. [782]

759. The magnanimous man does not run risks foolishly. After the Philosopher has explained how the magnanimous man should work on proper matter, he here considers the traits of the magnanimous person,

and he does two things on this point.

First, he proposes the traits that are taken by comparison with matters of the virtues;

second, those according to the inclination of the magnanimous man himself, at nor is he given to admiration (1125a2; [777]).

On the initial point, he proceeds in a twofold manner.

First, he sets forth the traits of the magnanimous person understood in comparison with externally connected things;

second, in comparison with human acts, at leisure and slowness (1124b24; [771]).

In regard to the first, he makes a triple enumeration.

First, he enumerates the traits of the magnanimous person by a comparison with external dangers that are the matter of fortitude;

second, by a comparison with external benefits that properly pertain to liberality, at he is good at helping others (1124b9; [762]);

third, by a comparison with honors that properly pertain to magnanimity, at he acts with great dignity (1124b18; [767]).

He passes over the matter of temperance, which does not have any greatness of itself, but rather deals with material common to man and brute, as was stated in the third book [612]. Nevertheless, magnanimity tends to do what is great in all the virtues—this was pointed out before [746, 749].

760. Touching on the first point, he sets forth two traits.

The first is that the magnanimous man is not microkindinos—that is, does not expose himself to dangers for trifles—nor is he philokindinos, a lover of danger, exposing himself to dangers hastily and lightly. This is so because no one lays himself open to danger except for something having considerable value. But it is characteristic of the magnanimous man that he values few things to such a degree that he is willing to expose himself to dangers for them. Hence, he does not undergo danger readily, nor for insignificant things. However, the magnanimous man is megalokindinos—that is, braving great dangers for great things—because he puts himself in all kinds of danger for great things, such as the common welfare, justice, divine worship, and so forth.

761. He assigns the second trait at when in danger (1124b8). He affirms that the magnanimous person, in exposing himself to danger, acts ardently, such that he does not spare his own life, as if it were unfitting for him to prefer to live rather than gain great good by his death.

762. Next, at he is good (1124b9), he enumerates five traits of the magnanimous man, which are understood by comparison with benefits proper to liberality.

The first is that the magnanimous person is proficient at doing good for others—that is, prompt to bestow benefits—but is ashamed to accept favors from others. To receive favors pertains to one who has lesser gifts, while the magnanimous man tries to surpass others in virtue.

763. At he makes lavish recompense (1124b11), he indicates the second trait, saying that, if the magnanimous person does accept benefits, he is anxious to return greater ones. In this way, the man who bestowed benefits in the beginning will rather receive them, that is, become the recipient of benefits, inasmuch as he receives more than he gave.

764. At the magnanimous person likes to remember (1124b12), he gives the third trait, which does not follow the choice of the magnanimous man, but his disposition: he cheerfully confers benefits but unwillingly receives them. We think often about the things that delight us and, consequently, remember them. However, we rarely think of things that displease us, and consequently hardly ever recall them. Accordingly, it seems characteristic of the magnanimous person to remember those for whom he does favors but not those who do favors for him, since this is contrary to his desire of wanting to excel in goodness. That man who is properly receptive—that is, accepts favors—is less noble than he who grants favors. The magnanimous man does not choose to be unmindful of favors received, but is anxious to bestow greater favors, as was just said [763].

765. At likewise (1124b14), he places the fourth trait, saying that the magnanimous person cheerfully listens to the benefits he has bestowed but does not enjoy hearing of the benefits he has accepted. He can take delight in the love of him on whom he has conferred benefits, but does not find pleasure in the fact that he himself has accepted benefits.

He gives two examples of this.

The first is taken from the writings of Homer, who represents Thetis (called the goddess of water) approaching Jupiter (called the king of all the gods). She does not recount the benefits she herself has conferred on Jupiter, as if this would not be acceptable to him, but rather the benefits she has received from Jupiter. To this Jupiter listened more willingly.

The other example is taken from Greek history, in which it is narrated that certain Spartans, when seeking the help of the Athenians, did not recite the favors they had done for the Athenians, but the favors received from them.

766. He assigns the fifth trait at the magnanimous person likes to show (1124b17), saying that it pertains to the magnanimous man not to show himself in need of anything at all, or at least not readily, inasmuch as he does not ask for or take anything, but rather to be prompt to minister to the needs of others.

767. Then, at he acts with great dignity (1124b18), he indicates a trait of the magnanimous person by a comparison with honors.

He treats this point in a threefold manner.

First, he names the trait, saying that it belongs to the magnanimous man to show himself noble and honorable to men of dignity and wealth but to display a certain moderation with the middle class, not using a grand manner toward them.

768. Second, at to attain excellence (1124b20), he offers two reasons for what he said.

The first is that every virtue strives for what is difficult and honorable. That someone should excel great men in virtue is difficult and worthy of honor, but to excel mediocre men is easy.

769. The second reason is that it is characteristic of a manly soul to show himself worthy of respect among the great. But to wish respect to be shown him by men of lowly rank is the attitude of a man who is a nuisance to others.

770. Third, at for instance (1124b22), he gives an illustration, stating that such a condition indicates lack of virtue, namely, that a man demonstrates his strength against the weak and does not undertake difficult and honorable ventures in which others excel.

771. Next, at leisure and slowness (1124b24), he distinguishes the traits of the magnanimous person by means of human acts:

first, pertaining to himself;

second, to others, at of necessity (1124b26; [772]).

Aristotle says first that the magnanimous man is disposed to be leisurely—that is, does not engage in many undertakings—and is disinclined, or not readily occupied with business. He devotes himself only to those activities that are connected with some great honor or the accomplishment of some great work. Therefore, the magnanimous person performs at least some great operations that are worthy of the name.

772. Then, at of necessity (1124b26), he indicates the traits of the magnanimous person concerned with human acts that are related to another:

first, in regard to truth;

second, in regard to pleasantness (these things are required especially for social intercourse with others, as will be explained later), at he cannot conform his life (1124b31; [776]).

To the first [in regard to truth], he ascribes four traits.

The first regards internal inclination. The magnanimous man, he says, cannot make a secret of his friends and enemies. The reason is that a secret love or hatred of another arises from some fear, and fear is repugnant to a magnanimous person.

773. At he cares more (1124b27), he notes the second trait, saying that it is characteristic of the magnanimous man to be more solicitous about the truth than about the opinion of man. He does not depart from what he ought to do according to virtue because of what men think.

774. At he speaks (1124b28), he gives the third trait, saying that it is a mark of the magnanimous person to speak and work openly, because he pays little attention to others. Consequently, he publicly divulges his words and deeds. That a man hides what he does and says arises from the fear of others. But no one fears those he contemns. Therefore, these two things are interchangeable, namely, that a man freely divulge things and that he cares little for others. However, we do not say that the magnanimous man cares little for others in the sense that he despises them—depriving them of proper respect, as it were—but because he does not value them above their worth.

775. At he is truthful (1124b30), he assigns the fourth trait, saying that the magnanimous man does not speak falsehood, but the truth, except perhaps that he playfully utters certain things in irony. However, he does use irony in the company of the common people.

776. Next, at he cannot conform (1124b31), he indicates the trait concerned with pleasure that arises from companionship, saying that the magnanimous person does not easily associate with others; he finds company only with his friends. The servile soul has a tendency to occupy himself with the intimate affairs of everyone. Consequently, all flatterers, who want to please everybody without distinction, are obsequious, that is, prepared to be subservient. People of low station who lack greatness of soul are flatterers.

777. Then, at nor is he given (1125a2), he enumerates the traits of the magnanimous man that arise from his natural bent.

First, Aristotle gives some that exist in the soul;

second, others existing in speech, at neither is he a gossip (1125a5; [779]);

third, he sets forth those traits that exist in communication with others, at he is willing (1125a11; [781]).

In regard to the first, he places two traits.

The first is that the magnanimous person is not quick to show admiration, for this is prompted by great things. But there is nothing great for him among the things that can happen externally, because his whole life is busy with internal goods, which are truly great.

778. Next, at nor is he mindful (1125a3), he says that the magnanimous person is not too mindful of the evils he has suffered.

And this is for two reasons.

The first is that the magnanimous man refuses to remember many things, just as he refuses to wonder at them.

Second, the magnanimous person deliberately determines to forget injuries he has suffered, inasmuch as he despises the things by which he could not be disparaged. Hence, Cicero said of Julius Caesar that he was in the habit of forgetting nothing but injuries.

779. Then, at neither is he a gossip (1125a5), he gives two traits of the magnanimous man concerned with speech.

First, he seldom speaks about men because he does not value highly their particular affairs. But his whole attention is taken up with the goods of the community and God. Consequently, he says little either about himself or others. He is not solicitous that he be praised, nor that others be blamed. Hence, he does not have much praise for others, nor does he speak evil of others, even his enemies, except to ward off an injury inflicted on him by them.

780. At in necessary or trivial (1125a9), he assigns a second trait, that the magnanimous person neither complains by lamenting and grumbling about his lack of the necessities of life and other things nor asks that they be given to him. This is the characteristic of one who is anxious about the necessities of life, as if they were great things, and this view is contrary to magnanimity.

781. Next, at he is willing (1125a11), he indicates the traits that have a relation to external things,

and first in regard to external possessions. He says that the magnanimous man is more ready to own certain honorable and unfruitful goods that are profitless than to own goods that are profitable and useful. The reason is that a self-sufficient man has no need of profit from other quarters.

782. Then, at but the movements (1125a12), he gives the trait of the magnanimous man referring to bodily movements, stating that his movements seem deliberate, his voice solemn, and his speech measured and slow. Assigning the reason for these things, Aristotle says that the movements of the magnanimous person cannot be hasty, since he is intent on few things. Likewise, he is not contentious because he holds nothing external of value. Now, no one contends except for something of value. But sharpness of voice and hastiness of speech occur because of contention. Therefore, the temperament of the magnanimous man obviously requires a solemn voice together with deliberate speech and movement. The Philosopher says in the Categories (Categories 8.9b12.) that, if someone is naturally inclined to a passion—for example, bashfulness—he must have by nature that complexion that corresponds to bashfulness. Hence, if a man has a natural proneness toward magnanimity, consequently he should have a natural disposition to qualities of this kind.

783. He concludes with the summary observation that the magnanimous man is just as we have described him.