4. A man may brave death in a good cause, and not be doing an act of fortitude. So he may subscribe a large sum to a charitable purpose without any exercise of the virtue of charity. A virtue is then only exercised, when its outward act is performed from the proper motive of the virtue, and not from any lower motive. Thus the proper motive of Fortitude is the conviction that death is an evil, the risk of which is to be left out of count as a circumstance relatively inconsiderable, when there is question of the defence of certain interests dearer to a good man than life. An improper motive would be anger, which, however useful as an accessory, by itself is not an intellectual motive at all, and therefore no motive of virtue. The recklessness of an angry man is not Fortitude. It is not Fortitude to be brave from ignorance or stupidity, not appreciating the danger: nor again from experience, knowing that the apparent danger is not real, at least to yourself. The brave man looks a real danger in the face, and knows it, and goes on in spite of it, because so it is meet and just, with the cause that he has, to go on.
5. We may notice as potential parts of Fortitude (s. vii., n. 3, p. 92), the three virtues of Magnificence, Magnanimity, and Patience. It is the part of Patience, philosophically to endure all sufferings short of death. It is the part of the former two, to dare wisely, not in a matter of life and death, but in the matter of expense, for Magnificence, and of honour, for Magnanimity. Magnificence, technically understood, observes the right measure in the expenditure of large sums of money. As being conversant with large sums, it differs from Liberality. A poor man may be liberal out of his little store, but never magnificent. It is a virtue in the rich, not to be afraid of spending largely and lavishly on a great occasion, or a grand purpose. The expense may be carried beyond what the occasion warrants: that is one vicious extreme. The other extreme would be to mar a costly work by sordid parsimony on a point of detail. It is not easy to be magnificent: in the first place, because not many are rich; and then because riches are seldom united with greatness of soul and good judgment. Something analogous to the virtue of Magnificence is shown in the generous use of great abilities, or, in the supernatural order, of great graces. The destinies of the world lie with those men who have it in their power to be magnificent.
6. We are come to Magnanimity and the Magnanimous Man, the great creation of Aristotle. As Magnanimity ranks under Fortitude, there must be some fear to which the Magnanimous Man rises superior, as the brave man rises superior to the fear of death. What Magnanimity overcomes is the fear of undeserved dishonour. The Magnanimous Man is he who rates himself as worthy of great honours, and is so worthy indeed. When honour is paid to such a one, he makes no great account of it, feeling that it is but his due, or even less than his due. If he is dishonoured and insulted, he despises the insult as an absurdity, offered to a man of his deserts. He is too conscious of his real worth to be much affected by the expression of his neighbour's view of him. For a man is most elated, when complimented on an excellence which he was not very sure of possessing: and most sensibly grieved at an insult, where he half suspects himself of really making a poor figure, whereas he would like to make a good one. It is doubtless the serene and settled conviction that Englishmen generally entertain of the greatness of their country, that enables them to listen with equanimity to abase of England, such as no other people in Europe would endure levelled at themselves.
7. Proud is an epithet pretty freely applied to Englishmen abroad, and it seems to fit the character of the Magnanimous Man. He seems a Pharisee, and worse than a Pharisee. The Pharisee's pride was to some extent mitigated by breaking out into that disease of children and silly persons, vanity: he "did all his works to be seen of men." But here the disease is all driven inwards, and therefore more malignant. The Magnanimous Man is so much in conceit with himself as to have become a scorner of his fellows. He is self-sufficient, a deity to himself, the very type of Satanic pride. These are the charges brought against him.
8. To purify and rectify the character of the Magnanimous Man, we need to take a leaf out of the book of Christianity. Not that there is anything essentially Christian and supernatural in what we are about to allege: otherwise it would not belong to philosophy: it is a truth of reason, but a truth generally overlooked, till it found its exponent in the Christian preacher, and its development in the articles of the Christian faith. The truth is this. There is in every human being what theologians have called man and man: man as he is of himself, man again as he is by the gift and gracious mercy of God. The reasonably Magnanimous Man is saved from pride by this distinction. Of himself, he knows that he is nothing but nothingness, meanness, sinfulness, and a walking sore of multitudinous actual sins. "I know that there dwelleth not in me, that is, in my flesh, any good." (Rom. vii. 18.) If he is insulted, he takes it as his due, not any questionable due, for then he would resent the insult, but as being undoubtedly what he deserves. If he is honoured, he smiles at the absurdity of the compliments paid to him. It is as if an old gentleman, a prey to gout and rheumatism, were lauded for his fleetness of foot. He is then truly magnanimous on this side of his character by a kind of obverse magnanimity, that bears insults handsomely, as deserved, and honours modestly, as undeserved.
9. But let us go round to the other side of the reasonably Magnanimous Man. He was defined to be, "one that deems himself worthy of great honours, and is so worthy indeed." Now, nothing is truly worthy of honour but virtue. He must then be a good man, full of all virtues; and all this goodness that he has, he recognises as being in him of God. He has "received God's Spirit"—or something analogous in the natural order to the gift of the Holy Ghost—"that he may know the things that are given him of God." (2 Cor. ii. 12.) It is told of St. Francis of Assisi, the humblest of men, that on one occasion when he and his companions received from some persons extraordinary marks of veneration, he, contrary to his usual wont, took it not at all amiss: and said to his companions, who wondered at his behaviour, "Let them alone: they cannot too much honour the work of God in us." This magnanimity bears honours gracefully, and insult unflinchingly, from a consciousness of internal worth, which internal worth and goodness however it takes not for its own native excellence, but holds as received from God, and unto God it refers all the glory.
10. Thus the genuine Magnanimous Man is a paradox and a prodigy. He despises an insult as undeserved, and he takes it as his due. He is conscious of the vast good that is in him; and he knows that there is no good in him. Highly honoured, he thinks that he gets but his due, while he believes that vials of scorn and ignominy may justly be poured upon him. He will bear the scorn, because he deserves it, and again, because it is wholly undeserved. The Magnanimous Man is the humble man. The secret of his marvellous virtue is his habit of practical discernment between the abyss of misery that he has within himself, as of himself, and the high gifts, also within him, which come of the mercy of God. Aristotle well says, "Magnanimity is a sort of robe of honour to the rest of the virtues: it both makes them greater and stands not without them: therefore it is hard to be truly magnanimous, for that cannot be without perfect virtue." We may add, that in the present order of Providence none can be magnanimous without supernatural aid, and supernatural considerations of the life of Christ, which however are not in place here.
Readings.—Ar., Eth., III., vii.; St. Thos., 2a 2æ, q. 123, art 3, in corp.; Ar., Eth., III., viii.; St. Thos., 2a 2æ, q. 123, art. i, ad 2; Ar., Eth., III., vi.; St. Thos., 2a 2æ, q. 123, art. 4, 5. For the Magnificent and Magnanimous Man, Ar., Eth., IV., ii., iii.; St. Thos., 2a 2æ, q. 129, art. 3, ad 4, 5.
SECTION IX.—Of Justice.
1. Justice is a habit residing in the will, prompting that power constantly to render unto everyone his own. The fundamental notion of Justice is some sort of equality. Equality supposes two terms, physically distinct, or capable of existing separately, one from the other. Between such terms alone can equality be properly predicated. Any less distinction than this leaves room only for equality improperly so called, and therefore no room for what is properly termed Justice. When therefore Plato, going about to find a definition of Justice, which is a main object in his Republic, acquiesces in this position, that Justice consists in every part of the soul, rational, irascible, and concupiscible, fulfilling its own proper function, and not taking up the function of another, he fails for this reason, that all Justice is relative to another, but the different parts of one soul are not properly other and other, since all go to make up one man: therefore, however much Justice may be identical with doing your own business, and leaving your neighbour free to do his, yet this relation obtaining among the various parts of the soul cannot properly be called Justice. What Plato defines is the beauty, good order, and moral comeliness of the soul, but not Justice in any sense, inasmuch as it is not referred to any being human or divine, collective or individual, outside of the man himself.