l who
through pusillanimity refused to make use of the money. Moreover the
Philosopher says (Ethic. iv, 3) that the fainthearted seem to be
slothful. Now sloth is opposed to solicitude, which is an act of
prudence, as stated above (Q. 47, A. 9). Therefore pusillanimity is
not opposed to magnanimity.

Obj. 3: Further, pusillanimity seems to proceed from inordinate fear:
hence it is written (Isa. 35:4): "Say to the fainthearted: Take
courage and fear not." It also seems to proceed from inordinate
anger, according to Col. 3:21, "Fathers, provoke not your children to
indignation, lest they be discouraged." Now inordinate fear is
opposed to fortitude, and inordinate anger to meekness. Therefore
pusillanimity is not opposed to magnanimity.

Obj. 4: Further, the vice that is in opposition to a particular
virtue is the more grievous according as it is more unlike that
virtue. Now pusillanimity is more unlike magnanimity than presumption
is. Therefore if pusillanimity is opposed to magnanimity, it follows
that it is a more grievous sin than presumption: yet this is contrary
to the saying of Ecclus. 37:3, "O wicked presumption, whence camest
thou?" Therefore pusillanimity is not opposed to magnanimity.

_On the contrary,_ Pusillanimity and magnanimity differ as greatness
and littleness of soul, as their very names denote. Now great and
little are opposites. Therefore pusillanimity is opposed to
magnanimity.

_I answer that,_ Pusillanimity may be considered in three ways.
First, in itself; and thus it is evident that by its very nature it
is opposed to magnanimity, from which it differs as great and little
differ in connection with the same subject. For just as the
magnanimous man tends to great things out of greatness of soul, so
the pusillanimous man shrinks from great things out of littleness of
soul. Secondly, it may be considered in reference to its cause, which
on the part of the intellect is ignorance of one's own qualification,
and on the part of the appetite is the fear of failure in what one
falsely deems to exceed one's ability. Thirdly, it may be considered
in reference to its effect, which is to shrink from the great things
of which one is worthy. But, as stated above (Q. 132, A. 2, ad 3),
opposition between vice and virtue depends rather on their respective
species than on their cause or effect. Hence pusillanimity is
directly opposed to magnanimity.

Reply Obj. 1: This argument considers pusillanimity as proc