he author]
(In Eight Articles)

We must now consider each of the parts of fortitude, including,
however, the other parts under those mentioned by Tully, with the
exception of confidence, for which we shall substitute magnanimity,
of which Aristotle treats. Accordingly we shall consider
(1) Magnanimity; (2) Magnificence; (3) Patience; (4) Perseverance.
As regards the first we shall treat (1) of magnanimity; (2) of its
contrary vices. Under the first head there are eight points of
inquiry:

(1) Whether magnanimity is about honors?

(2) Whether magnanimity is only about great honors?

(3) Whether it is a virtue?

(4) Whether it is a special virtue?

(5) Whether it is a part of fortitude?

(6) Of its relation to confidence;

(7) Of its relation to assurance;

(8) Of its relation to goods of fortune.
_______________________

FIRST ARTICLE [II-II, Q. 129, Art. 1]

Whether Magnanimity Is About Honors?

Objection 1: It seems that magnanimity is not about honors. For
magnanimity is in the irascible faculty, as its very name shows,
since "magnanimity" signifies greatness of mind, and "mind" denotes
the irascible part, as appears from _De Anima_ iii, 42, where the
Philosopher says that "in the sensitive appetite are desire and
mind," i.e. the concupiscible and irascible parts. But honor is a
concupiscible good since it is the reward of virtue. Therefore it
seems that magnanimity is not about honors.

Obj. 2: Further, since magnanimity is a moral virtue, it must needs
be about either passions or operations. Now it is not about
operations, for then it would be a part of justice: whence it follows
that it is about passions. But honor is not a passion. Therefore
magnanimity is not about honors.

Obj. 3: Further, the nature of magnanimity seems to regard pursuit
rather than avoidance, for a man is said to be magnanimous because he
tends to great things. But the virtuous are praised not for desiring
honors, but for shunning them. Therefore magnanimity is not about
honors.

_On the contrary,_ The Philosopher says (Ethic. iv, 3) that
"magnanimity is about honor and dishonor."

_I answer that,_ Magnanimity by its very name denotes stretching
forth of the mind to great things. Now virtue bears a relationship to
two things, first to the matter about which is the field of its
activity, secondly to its proper act, which consists in the right use
of such matter. And since a virtuous habit is denominated chiefly
from its