self to
danger, since he does something great in the act of fortitude, even
as in the acts of the other virtues. Hence the Philosopher says
(Ethic. ii, 7) that the magnanimous man is not _mikrokindynos_, i.e.
endangering himself for small things, but _megalokindynos_, i.e.
endangering himself for great things. And Seneca says (De Quat.
Virtut.): "Thou wilt be magnanimous if thou neither seekest dangers
like a rash man, nor fearest them like a coward. For nothing makes
the soul a coward save the consciousness of a wicked life."

Reply Obj. 3: Evil as such is to be avoided: and that one has to
withstand it is accidental; in so far, to wit, as one has to suffer
an evil in order to safeguard a good. But good as such is to be
desired, and that one avoids it is only accidental, in so far, to
wit, as it is deemed to surpass the ability of the one who desires
it. Now that which is so essentially is always of more account than
that which is so accidentally. Wherefore the difficult in evil things
is always more opposed to firmness of mind than the difficult in good
things. Hence the virtue of fortitude takes precedence of the virtue
of magnanimity. For though good is simply of more import than evil,
evil is of more import in this particular respect.
_______________________

SIXTH ARTICLE [II-II, Q. 129, Art. 6]

Whether Confidence Belongs to Magnanimity?

Objection 1: It seems that confidence does not belong to magnanimity.
For a man may have assurance not only in himself, but also in
another, according to 2 Cor. 3:4, 5, "Such confidence we have,
through Christ towards God, not that we are sufficient to think
anything of ourselves, as of ourselves." But this seems inconsistent
with the idea of magnanimity. Therefore confidence does not belong to
magnanimity.

Obj. 2: Further, confidence seems to be opposed to fear, according to
Isa. 12:2, "I will deal confidently and will not fear." But to be
without fear seems more akin to fortitude. Therefore confidence also
belongs to fortitude rather than to magnanimity.

Obj. 3: Further, reward is not due except to virtue. But a reward is
due to confidence, according to Heb. 3:6, where it is said that we
are the house of Christ, "if we hold fast the confidence and glory of
hope unto the end." Therefore confidence is a virtue distinct from
magnanimity: and this is confirmed by the fact that Macrobius
enumerates it with magnanimity (In Somn. Scip. i).

_On the contrary,_ Tully (De Su