Nicomachean Ethics by Aristotle (little readers .TXT) 📕

cost is mean. He will inquire how the work can be made most beautiful and most elegant, rather than what its cost will be, and how it can be done most cheaply.

So the magnificent man must be liberal also; for the liberal man, too, will spend the right amount in the right manner; only, both the amount and the manner being right, magnificence is distinguished from liberality (which has the same78 sphere of action) by greatness⁠—I mean by actual magnitude of amount spent: and secondly, where the amount spent is the same, the result of the magnificent man’s expenditure will be more magnificent.79

For the excellence of a possession is not the same as the excellence of a product or work of art: as a possession, that is most precious or estimable which is worth most, e.g. gold; as a work of art, that is most estimable which is great and beautiful: for the sight of such a work excites admiration, and a magnificent thing is always admirable; indeed, excellence of work on a great scale is magnificence.

Now, there is a kind of expenditure which is called in a special sense estimable or honourable, such as expenditure on the worship of the gods (e.g. offerings, temples, and sacrifices), and likewise all expenditure on the worship of heroes, and again all public service which is prompted by a noble ambition; e.g. a man may think proper to furnish a chorus or a warship, or to give a public feast, in a handsome style.

But in all cases, as we have said, we must have regard to the person who spends, and ask who he is, and what his means are; for expenditure should be proportionate to circumstances, and suitable not only to the result but to its author.

And so a poor man cannot be magnificent: he has not the means to spend large sums suitably: if he tries, he is a fool; for he spends disproportionately and in a wrong way; but an act must be done in the right way to be virtuous. But such expenditure is becoming in those who have got the requisite means, either by their own efforts or through their ancestors or their connections, and who have birth and reputation, etc.; for all these things give a man a certain greatness and importance,

The magnificent man, then, is properly a man of this sort, and magnificence exhibits itself most properly in expenditure of this kind, as we have said; for this is the greatest and most honourable kind of expenditure: but it may also be displayed on private occasions, when they are such as occur but once in a man’s life, e.g. a wedding or anything of that kind; or when they are of special interest to the state or the governing classes, e.g. receiving strangers and sending them on their way, or making presents to them and returning their presents; for the magnificent man does not lavish money on himself, but on public objects; and gifts to strangers bear some resemblance to offerings to the gods.

But a magnificent man will build his house too in a style suitable to his wealth; for even a fine house is a kind of public ornament. And he will spend money more readily on things that last; for these are the noblest. And on each occasion he will spend what is suitable⁠—which is not the same for gods as for men, for a temple as for a tomb.

And since every expenditure may be great after its kind, great expenditure on a great occasion being most magnificent,80 and then in a less degree that which is great for the occasion, whatever it be (for the greatness of the result is not the same as the greatness of the expense; e.g. the most beautiful ball or the most beautiful bottle that can be got is a magnificent present for a child, though its price is something small and mean), it follows that it is characteristic of the magnificent man to do magnificently that which he does, of whatever kind it be (for such work cannot easily be surpassed), and to produce a result proportionate to the expense.

This, then, is the character of the magnificent man. The man who exceeds (whom we call vulgar) exceeds, as we said, in spending improperly. He spends great sums on little objects, and makes an unseemly display; e.g. if he is entertaining the members of his club, he will give them a wedding feast; if he provides the chorus for a comedy, he will bring his company on the stage all dressed in purple, as they did at Mesara. And all this he will do from no desire for what is noble or beautiful, but merely to display his wealth, because he hopes thereby to gain admiration, spending little where he should spend much, and much where he should spend little.

But the mean man will fall short on every occasion, and, even when he spends very large sums, will spoil the beauty of his work by niggardliness in a trifle, never doing anything without thinking twice about it, and considering how it can be done at the least possible cost, and bemoaning even that, and thinking he is doing everything on a needlessly large scale.

Both these characters, then, are vicious, but they do not bring reproach, because they are neither injurious to others nor very offensive in themselves.

III

High-mindedness would seem from its very name (μεγαλοψυχία) to have to do with great things; let us first ascertain what these are.

It will make no difference whether we consider the quality itself, or the man who exhibits the quality.

By a high-minded man we seem to mean one who claims much and deserves much: for he who claims much without deserving it is a fool; but the possessor of a virtue is never foolish or silly. The man we