rates, lest he be hindered from spending much.

Reply Obj. 1: As stated above (Q. 129, A. 2), those virtues that are
about external things experience a certain difficulty arising from
the genus itself of the thing about which the virtue is concerned,
and another difficulty besides arising from the greatness of that
same thing. Hence the need for two virtues, concerned about money and
its use; namely, liberality, which regards the use of money in
general, and magnificence, which regards that which is great in the
use of money.

Reply Obj. 2: The use of money regards the liberal man in one way and
the magnificent man in another. For it regards the liberal man,
inasmuch as it proceeds from an ordinate affection in respect of
money; wherefore all due use of money (such as gifts and
expenditure), the obstacles to which are removed by a moderate love
of money, belongs to liberality. But the use of money regards the
magnificent man in relation to some great work which has to be
produced, and this use is impossible without expenditure or outlay.

Reply Obj. 3: The magnificent man also makes gifts of presents, as
stated in _Ethic._ iv, 2, but not under the aspect of gift, but
rather under the aspect of expenditure directed to the production of
some work, for instance in order to honor someone, or in order to do
something which will reflect honor on the whole state: as when he
brings to effect what the whole state is striving for.

Reply Obj. 4: The chief act of virtue is the inward choice, and a
virtue may have this without outward fortune: so that even a poor man
may be magnificent. But goods of fortune are requisite as instruments
to the external acts of virtue: and in this way a poor man cannot
accomplish the outward act of magnificence in things that are great
simply. Perhaps, however, he may be able to do so in things that are
great by comparison to some particular work; which, though little in
itself, can nevertheless be done magnificently in proportion to its
genus: for little and great are relative terms, as the Philosopher
says (De Praedic. Cap. Ad aliquid.).
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FOURTH ARTICLE [II-II, Q. 134, Art. 4]

Whether Magnificence Is a Part of Fortitude?

Objection 1: It seems that magnificence is not a part of fortitude.
For magnificence agrees in matter with liberality, as stated above
(A. 3). But liberality is a part, not of fortitude, but of justice.
Therefore magnificence is not a part of fort