and self-abasement; contentedness, between avarice and slothful indifference; and magnificence, between meanness and profusion. [Since definite terms do not exist in our language with which to express these latter qualities, it is necessary to explain their content, and tell what the philosophers meant by them. A man is called magnificent whose whole intention is to do good to others by personal service, by money, or advice, and with all his power, but without meanwhile bringing suffering or disgrace upon himself. That is the medium line of conduct. The mean man is one who does not want others to succeed in anything, even though he himself may not thereby suffer any loss, hardship, or injury. That is the one extreme. The profuse man, on the contrary, is one who willingly performs the above-mentioned deeds, in spite of the fact that thereby he brings upon himself great injury, or disgrace, terrible hardship, or considerable loss. That is the other extreme.[1]] Gentleness is the mean between irascibility and insensibility to shame and disgrace; and modesty, between impudence and shamefacedness.[2] [The explanation of these latter
- ↑ The virtue which I. T. explains here, owing to the inadequacy of the Hebrew terms, is the one which Aristotle calls magnificence (I. T.'s טוב לב). The excess is want of taste or vulgar profusion (יתרון טוב הלבב), and the defect paltriness (הגבלה). See Eth. Nic., loc. cit. According to Aristotle, magnificence is a higher kind of liberality (גדיבות), and consists of the spending of money on a grand scale, with taste and propriety. It is prompted by a desire for what is noble, concerning itself with the services of religion, public works, and so forth. The vulgar man, whose object is ostentation, offends with excessive splendor, while the mean man, on the other hand, through timidity and constant fear of expense, even though he does expend large amounts, mars the whole effect by some petty characteristic of meanness (ibid., IV, 2). I. T. has, accordingly, incorrectly explained the terms גבלה ,לב מוב, and יתרון טוב הלבב.
- ↑ See H. Deot, I, and II for a list and discussion of the virtues. Aristotle mentions and discussess the following virtues in Eth. Nic.; courage (II, 7, and III, 6-9), perfected self-mastery or temperance (II, 7, and III, 10-11), liberality (II, 7, and IV, 1), magnificence (II, 7 and IV, 2), greatness of soul (II, 7, and IV, 3), love of honor (II, 7, and IV, 4),
should be may be called friendly, and his mean state friendliness; he that exceeds, if it be without any interested motive, somewhat too complaisant, if with such motive, a flatterer; he that is deficient and in all instances unpleasant, quarrelsome and cross."
