2
It would seem proper to discuss magnificence next. For this also
seems to be a virtue concerned with wealth; but it does not like
liberality extend to all the actions that are concerned with wealth,
but only to those that involve expenditure; and in these it
surpasses liberality in scale. For, as the name itself suggests, it is
a fitting expenditure involving largeness of scale. But the scale is
relative; for the expense of equipping a trireme is not the same as
that of heading a sacred embassy. It is what is fitting, then, in
relation to the agent, and to the circumstances and the object. The
man who in small or middling things spends according to the merits
of the case is not called magnificent (e.g. the man who can say
'many a gift I gave the wanderer'), but only the man who does so in
great things. For the magnificent man is liberal, but the liberal
man is not necessarily magnificent. The deficiency of this state of
character is called niggardliness, the excess vulgarity, lack of
taste, and the like, which do not go to excess in the amount spent
on right objects, but by showy expenditure in the wrong
circumstances and the wrong manner; we shall speak of these vices
later.
The magnificent man is like an artist; for he can see what is
fitting and spend large sums tastefully. For, as we said at the
begining, a state of character is determined by its activities and
by its objects. Now the expenses of the magnificent man are large
and fitting. Such, therefore, are also his results; for thus there
will be a great expenditure and one that is fitting to its result.
Therefore the result should be worthy of the expense, and the
expense should be worthy of the result, or should even exceed it.
And the magnificent man will spend such sums for honour's sake; for
this is common to the virtues. And further he will do so gladly and
lavishly; for nice calculation is a niggardly thing. And he will
consider how the result can be made most beautiful and most becoming
rather than for how much it can be produced and how it can be produced
most cheaply. It is necessary, then, that the magnificent man be
also liberal. For the liberal man also will spend what he ought and as
he ought; and it is in these matters that the greatness implied in the
name of the magnificent man-his bigness, as it were-is manifested,
since liberality is concerned with these matters; and at an equal
expense he will produce a more magnificent work of art. For a
possession and a work of art have not the same excellence. The most
valuable possession is that which is worth most, e.g. gold, but the
most valuable work of art is that which is great and beautiful (for
the contemplation of such a work inspires admiration, and so does
magnificence); and a work has an excellence-viz. magnificence-which
involves magnitude. Magnificence is an attribute of expenditures of
the kind which we call honourable, e.g. those connected with the
gods-votive offerings, buildings, and sacrifices-and similarly with
any form of religious worship, and all those that are proper objects
of public-spirited ambition, as when people think they ought to
equip a chorus or a trireme, or entertain the city, in a brilliant
way. But in all cases, as has been said, we have regard to the agent
as well and ask who he is and what means he has; for the expenditure
should be worthy of his means, and suit not only the result but also
the producer. Hence a poor man cannot be magnificent, since he has not
the means with which to spend large sums fittingly; and he who tries
is a fool, since he spends beyond what can be expected of him and what
is proper, but it is right expenditure that is virtuous. But great
expenditure is becoming to those who have suitable means to start
with, acquired by their own efforts or from ancestors or connexions,
and to people of high birth or reputation, and so on; for all these
things bring with them greatness and prestige. Primarily, then, the
magnificent man is of this sort, and magnificence is shown in
expenditures of this sort, as has been said; for these are the
greatest and most honourable. Of private occasions of expenditure
the most suitable are those that take place once for all, e.g. a
wedding or anything of the kind, or anything that interests the
whole city or the people of position in it, and also the receiving
of foreign guests and the sending of them on their way, and gifts
and counter-gifts; for the magnificent man spends not on himself but
on public objects, and gifts bear some resemblance to votive
offerings. A magnificent man will also furnish his house suitably to
his wealth (for even a house is a sort of public ornament), and will
spend by preference on those works that are lasting (for these are the
most beautiful), and on every class of things he will spend what is
becoming; for the same things are not suitable for gods and for men,
nor in a temple and in a tomb. And since each expenditure may be great
of its kind, and what is most magnificent absolutely is great
expenditure on a great object, but what is magnificent here is what is
great in these circumstances, and greatness in the work differs from
greatness in the expense (for the most beautiful ball or bottle is
magnificent as a gift to a child, but the price of it is small and
mean),-therefore it is characteristic of the magnificent man, whatever
kind of result he is producing, to produce it magnificently (for
such a result is not easily surpassed) and to make it worthy of the
expenditure.
Such, then, is the magnificent man; the man who goes to excess and
is vulgar exceeds, as has been said, by spending beyond what is right.
For on small objects of expenditure he spends much and displays a
tasteless showiness; e.g. he gives a club dinner on the scale of a
wedding banquet, and when he provides the chorus for a comedy he
brings them on to the stage in purple, as they do at Megara. And all
such things he will do not for honour's sake but to show off his
wealth, and because he thinks he is admired for these things, and
where he ought to spend much he spends little and where little,
much. The niggardly man on the other hand will fall short in
everything, and after spending the greatest sums will spoil the beauty
of the result for a trifle, and whatever he is doing he will
hesitate and consider how he may spend least, and lament even that,
and think he is doing everything on a bigger scale than he ought.
These states of character, then, are vices; yet they do not bring
disgrace because they are neither harmful to one's neighbour nor
very unseemly.
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