o littleness of mind. But he associates with all, both great
and little, according as he ought, as stated above (ad 1). It is also
said, fifthly, that he prefers to have barren things, not indeed any,
but good, i.e. virtuous; for in all things he prefers the virtuous to
the useful, as being greater: since the useful is sought in order to
supply a defect which is inconsistent with magnanimity.
_______________________

FOURTH ARTICLE [II-II, Q. 129, Art. 4]

Whether Magnanimity Is a Special Virtue?

Objection 1: It seems that magnanimity is not a special virtue. For
no special virtue is operative in every virtue. But the Philosopher
states (Ethic. iv, 3) that "whatever is great in each virtue belongs
to the magnanimous." Therefore magnanimity is not a special virtue.

Obj. 2: Further, the acts of different virtues are not ascribed to
any special virtue. But the acts of different virtues are ascribed to
the magnanimous man. For it is stated in _Ethic._ iv, 3 that "it
belongs to the magnanimous not to avoid reproof" (which is an act of
prudence), "nor to act unjustly" (which is an act of justice), "that
he is ready to do favors" (which is an act of charity), "that he
gives his services readily" (which is an act of liberality), that "he
is truthful" (which is an act of truthfulness), and that "he is not
given to complaining" (which is an act of patience). Therefore
magnanimity is not a special virtue.

Obj. 3: Further, every virtue is a special ornament of the soul,
according to the saying of Isa. 61:10, "He hath clothed me with the
garments of salvation," and afterwards he adds, "and as a bride
adorned with her jewels." But magnanimity is the ornament of all the
virtues, as stated in _Ethic._ iv. Therefore magnanimity is a general
virtue.

_On the contrary,_ The Philosopher (Ethic. ii, 7) distinguishes it
from the other virtues.

_I answer that,_ As stated above (Q. 123, A. 2), it belongs to a
special virtue to establish the mode of reason in a determinate
matter. Now magnanimity establishes the mode of reason in a
determinate matter, namely honors, as stated above (AA. 1, 2): and
honor, considered in itself, is a special good, and accordingly
magnanimity considered in itself is a special virtue.

Since, however, honor is the reward of every virtue, as stated above
(Q. 103, A. 1, ad 2), it follows that by reason of its matter it
regards all the virtues.

Reply Obj. 1: Magnanimity is not about any kind of honor,