It must be observed, however, that as hope is the cause of daring, so is fear the cause of despair, as stated above when we were treating of the passion (I-II, Q. 45, A. 2). Wherefore as confidence belongs indirectly to fortitude, in so far as it makes use of daring, so security belongs indirectly to magnanimity, in so far as it banishes despair.
Reply Obj. 1: Fortitude is chiefly commended, not because it banishes fear, which belongs to security, but because it denotes a firmness of mind in the matter of the passion. Wherefore security is not the same as fortitude, but is a condition thereof.
Reply Obj. 2: Not all security is worthy of praise but only when one puts care aside, as one ought, and in things when one should not fear: in this way it is a condition of fortitude and of magnanimity.
Reply Obj. 3: There is in the virtues a certain likeness to, and participation of, future happiness, as stated above (I-II, Q. 5, AA. 3, 7). Hence nothing hinders a certain security from being a condition of a virtue, although perfect security belongs to virtue's reward. _______________________
EIGHTH ARTICLE [II-II, Q. 129, Art. 8]
Whether Goods of Fortune Conduce to Magnanimity?
Objection 1: It seems that goods of fortune do not conduce to magnanimity. For according to Seneca (De Ira i: De vita beata xvi): "virtue suffices for itself." Now magnanimity takes every virtue great, as stated above (A. 4, ad 3). Therefore goods of fortune do not conduce to magnanimity.
Obj. 2: Further, no virtuous man despises what is helpful to him. But the magnanimous man despises whatever pertains to goods of fortune: for Tully says (De Offic. i) under the heading: "Magnanimity consists of two things," that "a great soul is commended for despising 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."