Nicomachean Ethics by Aristotle (little readers .TXT) 📕

He who deserves little and claims little is temperate [or modest], but not high-minded: for high-mindedness [or greatness of soul] implies greatness, just as beauty implies stature; small men may be neat and well proportioned, but cannot be called beautiful.

He who claims much without deserving it is vain (though not everyone who claims more than he deserves is vain).

He who claims less than he deserves is little-minded, whether his deserts be great or moderate, or whether they be small and he claims still less: but the fault would seem to be greatest in him whose deserts are great; for what would he do if his deserts were less than they are?

The high-minded man, then, in respect of the greatness of his deserts occupies an extreme position, but in that he behaves as he ought, observes the mean; for he claims that which he deserves, while all the others claim too much or too little.

If, therefore, he deserves much and claims much, and most of all deserves and claims the greatest things, there will be one thing with which he will be especially concerned. For desert has reference to external good things. Now, the greatest of external good things we may assume to be that which we render to the gods as their due, and that which people in high stations most desire, and which is the prize appointed for the noblest deeds. But the thing that answers to this description is honour, which, we may safely say, is the greatest of all external goods. Honours and dishonours, therefore, are the held in which the high-minded man behaves as he ought.

And indeed we may see, without going about to prove it, that honour is what high-minded men are concerned with; for it is honour that they especially claim and deserve.

The little-minded man falls short, whether we compare his claims with his own deserts or with what the high-minded man claims for himself.

The vain or conceited man exceeds what is due to himself, though he does not exceed the high-minded man in his claims.81

But the high-minded man, as he deserves the greatest things, must be a perfectly good or excellent man; for the better man always deserves the greater things, and the best possible man the greatest possible things. The really high-minded man, therefore, must be a good or excellent man. And indeed greatness in every virtue or excellence would seem to be necessarily implied in being a high-minded or great-souled man.

It would be equally inconsistent with the high-minded man’s character to run away swinging his arms, and to commit an act of injustice; for what thing is there for love of which he would do anything unseemly, seeing that all things are of little account to him?

Survey him point by point and you will find that the notion of a high-minded man that is not a good or excellent man is utterly absurd. Indeed, if he were not good, he could not be worthy of honour; for honour is the prize of virtue, and is rendered to the good as their due.

High-mindedness, then, seems to be the crowning grace, as it were, of the virtues; it makes them greater, and cannot exist without them. And on this account it is a hard thing to be truly high-minded; for it is impossible without the union of all the virtues.

The high-minded man, then, exhibits his character especially in the matter of honours and dishonours and at great honour from good men he will be moderately pleased, as getting nothing more than his due, or even less; for no honour can be adequate to complete virtue; but nevertheless he will accept it, as they have nothing greater to offer him. But honour from ordinary men and on trivial grounds he will utterly despise; for that is not what he deserves. And dishonour likewise he will make light of; for he will never merit it.

But though it is especially in the matter of honours, as we have said, that the high-minded man displays his character, yet he will also observe the mean in his feelings with regard to wealth and power and all kinds of good and evil fortune, whatever may befall him, and will neither be very much exalted by prosperity, nor very much cast down by adversity; seeing that not even honour affects him as if it were a very important thing. For power and wealth are desirable for honour’s sake (at least, those who have them wish to gain honour by them). But he who thinks lightly of honour must think lightly of them also.

And so high-minded men seem to look down upon everything.

But the gifts of fortune also are commonly thought to contribute to high-mindedness. For those who are well born are thought worthy of honour, and those who are powerful or wealthy; for they are in a position of superiority, and that which is superior in any good thing is always held in greater honour. And so these things do make people more high-minded in a sense; for such people find honour from some. But in strictness it is only the good man that is worthy of honour, though he that has both goodness and good fortune is commonly thought to be more worthy of honour. Those, however, who have these good things without virtue, neither have any just claim to great things, nor are properly to be called high-minded; for neither is possible without complete virtue.

But those who have these good things readily come to be supercilious and insolent. For without virtue it is not easy to bear the gifts of fortune becomingly; and so, being unable to bear them, and thinking themselves superior to everybody else, such people look down upon others, and yet themselves do whatever happens to please them. They imitate the high-minded man without being really like him, and they imitate him where they can; that is to say, they do not exhibit virtue in their acts, but