Whether Vainglory Is Opposed to Magnanimity?
Objection 1: It seems that vainglory is not opposed to magnanimity.
For, as stated above (A. 1), vainglory consists in glorying in things
that are not, which pertains to falsehood; or in earthly and
perishable things, which pertains to covetousness; or in the
testimony of men, whose judgment is uncertain, which pertains to
imprudence. Now these vices are not contrary to magnanimity.
Therefore vainglory is not opposed to magnanimity.
Obj. 2: Further, vainglory is not, like pusillanimity, opposed to
magnanimity by way of deficiency, for this seems inconsistent with
vainglory. Nor is it opposed to it by way of excess, for in this way
presumption and ambition are opposed to magnanimity, as stated above
(Q. 130, A. 2; Q. 131, A. 2): and these differ from vainglory.
Therefore vainglory is not opposed to magnanimity.
Obj. 3: Further, a gloss on Phil. 2:3, "Let nothing be done through
contention, neither by vainglory," says: "Some among them were given
to dissension and restlessness, contending with one another for the
sake of vainglory." But contention [*Cf. Q. 38] is not opposed to
magnanimity. Neither therefore is vainglory.
_On the contrary,_ Tully says (De Offic. i) under the heading,
"Magnanimity consists in two things": "We should beware of the desire
for glory, since it enslaves the mind, which a magnanimous man should
ever strive to keep untrammeled." Therefore it is opposed to
magnanimity.
_I answer that,_ As stated above (Q. 103, A. 1, ad 3), glory is an
effect of honor and praise: because from the fact that a man is
praised, or shown any kind of reverence, he acquires charity in the
knowledge of others. And since magnanimity is about honor, as stated
above (Q. 129, AA. 1, 2), it follows that it also is about glory:
seeing that as a man uses honor moderately, so too does he use glory
in moderation. Wherefore inordinate desire of glory is directly
opposed to magnanimity.
Reply Obj. 1: To think so much of little things as to glory in them
is itself opposed to magnanimity. Wherefore it is said of the
magnanimous man (Ethic. iv) that honor is of little account to him.
In like manner he thinks little of other things that are sought for
honor's sake, such as power and wealth. Likewise it is inconsistent
with magnanimity to glory in things that are not; wherefore it is
said of the magnanimous man (Ethic. iv) that he cares more for truth
than for opinion. Again it is incompatible with magnanimity for a man
to glory in the testimony of human praise, as though he deemed this
something great; wherefore it is said of the magnanimous man (Ethic.
iv), that he cares not to be praised. And so, when a man looks upon
little things as though they were great, nothing hinders this from
being contrary to magnanimity, as well as to other virtues.
Reply Obj. 2: He that is desirous of vainglory does in truth fall
short of being magnanimous, because he glories in what the
magnanimous man thinks little of, as stated in the preceding Reply.
But if we consider his estimate, he is opposed to the magnanimous man
by way of excess, because the glory which he seeks is something great
in his estimation, and he tends thereto in excess of his deserts.
Reply Obj. 3: As stated above (Q. 127, A. 2, ad 2), the opposition of
vices does not depend on their effects. Nevertheless contention, if
done intentionally, is opposed to magnanimity: since no one contends
save for what he deems great. Wherefore the Philosopher says (Ethic.
iv, 3) that the magnanimous man is not contentious, because nothing
is great in his estimation.
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