Whether Presumption Is Opposed to Magnanimity by Excess?
Objection 1: It seems that presumption is not opposed to magnanimity
by excess. For presumption is accounted a species of the sin against
the Holy Ghost, as stated above (Q. 14, A. 2; Q. 21, A. 1). But the
sin against the Holy Ghost is not opposed to magnanimity, but to
charity. Neither therefore is presumption opposed to magnanimity.
Obj. 2: Further, it belongs to magnanimity that one should deem
oneself worthy of great things. But a man is said to be presumptuous
even if he deem himself worthy of small things, if they surpass his
ability. Therefore presumption is not directly opposed to magnanimity.
Obj. 3: Further, the magnanimous man looks upon external goods as
little things. Now according to the Philosopher (Ethic. iv, 3), "on
account of external fortune the presumptuous disdain and wrong
others, because they deem external goods as something great."
Therefore presumption is opposed to magnanimity, not by excess, but
only by deficiency.
_On the contrary,_ The Philosopher says (Ethic. ii, 7; iv, 3) that
the "vain man," i.e. a vaporer or a wind-bag, which with us denotes a
presumptuous man, "is opposed to the magnanimous man by excess."
_I answer that,_ As stated above (Q. 129, A. 3, ad 1), magnanimity
observes the means, not as regards the quantity of that to which it
tends, but in proportion to our own ability: for it does not tend to
anything greater than is becoming to us.
Now the presumptuous man, as regards that to which he tends, does not
exceed the magnanimous, but sometimes falls far short of him: but he
does exceed in proportion to his own ability, whereas the magnanimous
man does not exceed his. It is in this way that presumption is
opposed to magnanimity by excess.
Reply Obj. 1: It is not every presumption that is accounted a sin
against the Holy Ghost, but that by which one contemns the Divine
justice through inordinate confidence in the Divine mercy. The latter
kind of presumption, by reason of its matter, inasmuch, to wit, as it
implies contempt of something Divine, is opposed to charity, or
rather to the gift of fear, whereby we revere God. Nevertheless, in
so far as this contempt exceeds the proportion to one's own ability,
it can be opposed to magnanimity.
Reply Obj. 2: Presumption, like magnanimity, seems to tend to
something great. For we are not, as a rule, wont to call a man
presumptuous for going beyond his powers in something small. If,
however, such a man be called presumptuous, this kind of presumption
is not opposed to magnanimity, but to that virtue which is about
ordinary honor, as stated above (Q. 129, A. 2).
Reply Obj. 3: No one attempts what is above his ability, except in so
far as he deems his ability greater than it is. In this one may err
in two ways. First only as regards quantity, as when a man thinks he
has greater virtue, or knowledge, or the like, than he has. Secondly,
as regards the kind of thing, as when he thinks himself great, and
worthy of great things, by reason of something that does not make him
so, for instance by reason of riches or goods of fortune. For, as the
Philosopher says (Ethic. iv, 3), "those who have these things without
virtue, neither justly deem themselves worthy of great things, nor
are rightly called magnanimous."
Again, the thing to which a man sometimes tends in excess of his
ability, is sometimes in very truth something great, simply as in the
case of Peter, whose intent was to suffer for Christ, which has
exceeded his power; while sometimes it is something great, not
simply, but only in the opinion of fools, such as wearing costly
clothes, despising and wronging others. This savors of an excess of
magnanimity, not in any truth, but in people's opinion. Hence Seneca
says (De Quat. Virtut.) that "when magnanimity exceeds its measure,
it makes a man high-handed, proud, haughty restless, and bent on
excelling in all things, whether in words or in deeds, without any
considerations of virtue." Thus it is evident that the presumptuous
man sometimes falls short of the magnanimous in reality, although in
appearance he surpasses him.
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