s,
as stated above (A. 1; I-II, Q. 11, A. 2, Obj. 3). Therefore
magnanimity, which observes the mode of reason in great honors, is a
virtue.

Reply Obj. 1: As the Philosopher again says (Ethic. iv, 3), "the
magnanimous in point of quantity goes to extremes," in so far as he
tends to what is greatest, "but in the matter of becomingness, he
follows the mean," because he tends to the greatest things according
to reason, for "he deems himself worthy in accordance with his worth"
(Ethic. iv, 3), since his aims do not surpass his deserts.

Reply Obj. 2: The mutual connection of the virtues does not apply to
their acts, as though every one were competent to practice the acts
of all the virtues. Wherefore the act of magnanimity is not becoming
to every virtuous man, but only to great men. On the other hand, as
regards the principles of virtue, namely prudence and grace, all
virtues are connected together, since their habits reside together in
the soul, either in act or by way of a proximate disposition thereto.
Thus it is possible for one to whom the act of magnanimity is not
competent, to have the habit of magnanimity, whereby he is disposed
to practice that act if it were competent to him according to his
state.

Reply Obj. 3: The movements of the body are differentiated according
to the different apprehensions and emotions of the soul. And so it
happens that to magnanimity there accrue certain fixed accidents by
way of bodily movements. For quickness of movement results from a man
being intent on many things which he is in a hurry to accomplish,
whereas the magnanimous is intent only on great things; these are few
and require great attention, wherefore they call for slow movement.
Likewise shrill and rapid speaking is chiefly competent to those who
are quick to quarrel about anything, and this becomes not the
magnanimous who are busy only about great things. And just as these
dispositions of bodily movements are competent to the magnanimous man
according to the mode of his emotions, so too in those who are
naturally disposed to magnanimity these conditions are found
naturally.

Reply Obj. 4: There is in man something great which he possesses
through the gift of God; and something defective which accrues to him
through the weakness of nature. Accordingly magnanimity makes a man
deem himself worthy of great things in consideration of the gifts he
holds from God: thus if his soul is endowed with great virtue,
magnanimity