external things." Therefore a magnanimous man is not helped by goods
of fortune.

Obj. 3: Further, Tully adds (De Offic. i) that "it belongs to a great
soul so to bear what seems troublesome, as nowise to depart from his
natural estate, or from the dignity of a wise man." And Aristotle
says (Ethic. iv, 3) that "a magnanimous man does not grieve at
misfortune." Now troubles and misfortunes are opposed to goods of
fortune, for every one grieves at the loss of what is helpful to him.
Therefore external goods of fortune do not conduce to magnanimity.

_On the contrary,_ The Philosopher says (Ethic. iv, 3) that "good
fortune seems to conduce to magnanimity."

_I answer that,_ As stated above (A. 1), magnanimity regards two
things: honor as its matter, and the accomplishment of something
great as its end. Now goods of fortune conduce to both these things.
For since honor is conferred on the virtuous, not only by the wise,
but also by the multitude who hold these goods of fortune in the
highest esteem, the result is that they show greater honor to those
who possess goods of fortune. Likewise goods of fortune are useful
organs or instruments of virtuous deeds: since we can easily
accomplish things by means of riches, power and friends. Hence it is
evident that goods of fortune conduce to magnanimity.

Reply Obj. 1: Virtue is said to be sufficient for itself, because it
can be without even these external goods; yet it needs them in order
to act more expeditiously.

Reply Obj. 2: The magnanimous man despises external goods, inasmuch
as he does not think them so great as to be bound to do anything
unbecoming for their sake. Yet he does not despise them, but that he
esteems them useful for the accomplishment of virtuous deeds.

Reply Obj. 3: If a man does not think much of a thing, he is neither
very joyful at obtaining it, nor very grieved at losing it.
Wherefore, since the magnanimous man does not think much of external
goods, that is goods of fortune, he is neither much uplifted by them
if he has them, nor much cast down by their loss.
_______________________

QUESTION 130

OF PRESUMPTION
(In Two Articles)

We must now consider the vices opposed to magnanimity; and in the
first place, those that are opposed thereto by excess. These are
three, namely, presumption, ambition, and vainglory. Secondly, we
shall consider pusillanimity which is opposed to it by way of
deficiency. Under the first head there are two points