Whether Pusillanimity Is Opposed to Magnanimity?
Objection 1: It seems that pusillanimity is not opposed to
magnanimity. For the Philosopher says (Ethic., 3) that "the
fainthearted man knows not himself: for he would desire the good
things, of which he is worthy, if he knew himself." Now ignorance of
self seems opposed to prudence. Therefore pusillanimity is opposed to
prudence.
Obj. 2: Further our Lord calls the servant wicked and slothful who
through pusillanimity refused to make use of the money. Moreover the
Philosopher says (Ethic. iv, 3) that the fainthearted seem to be
slothful. Now sloth is opposed to solicitude, which is an act of
prudence, as stated above (Q. 47, A. 9). Therefore pusillanimity is
not opposed to magnanimity.
Obj. 3: Further, pusillanimity seems to proceed from inordinate fear:
hence it is written (Isa. 35:4): "Say to the fainthearted: Take
courage and fear not." It also seems to proceed from inordinate
anger, according to Col. 3:21, "Fathers, provoke not your children to
indignation, lest they be discouraged." Now inordinate fear is
opposed to fortitude, and inordinate anger to meekness. Therefore
pusillanimity is not opposed to magnanimity.
Obj. 4: Further, the vice that is in opposition to a particular
virtue is the more grievous according as it is more unlike that
virtue. Now pusillanimity is more unlike magnanimity than presumption
is. Therefore if pusillanimity is opposed to magnanimity, it follows
that it is a more grievous sin than presumption: yet this is contrary
to the saying of Ecclus. 37:3, "O wicked presumption, whence camest
thou?" Therefore pusillanimity is not opposed to magnanimity.
_On the contrary,_ Pusillanimity and magnanimity differ as greatness
and littleness of soul, as their very names denote. Now great and
little are opposites. Therefore pusillanimity is opposed to
magnanimity.
_I answer that,_ Pusillanimity may be considered in three ways.
First, in itself; and thus it is evident that by its very nature it
is opposed to magnanimity, from which it differs as great and little
differ in connection with the same subject. For just as the
magnanimous man tends to great things out of greatness of soul, so
the pusillanimous man shrinks from great things out of littleness of
soul. Secondly, it may be considered in reference to its cause, which
on the part of the intellect is ignorance of one's own qualification,
and on the part of the appetite is the fear of failure in what one
falsely deems to exceed one's ability. Thirdly, it may be considered
in reference to its effect, which is to shrink from the great things
of which one is worthy. But, as stated above (Q. 132, A. 2, ad 3),
opposition between vice and virtue depends rather on their respective
species than on their cause or effect. Hence pusillanimity is
directly opposed to magnanimity.
Reply Obj. 1: This argument considers pusillanimity as proceeding
from a cause in the intellect. Yet it cannot be said properly that it
is opposed to prudence, even in respect of its cause: because
ignorance of this kind does not proceed from indiscretion but from
laziness in considering one's own ability, according to _Ethic._ iv,
3, or in accomplishing what is within one's power.
Reply Obj. 2: This argument considers pusillanimity from the point of
view of its effect.
Reply Obj. 3: This argument considers the point of view of cause. Nor
is the fear that causes pusillanimity always a fear of the dangers of
death: wherefore it does not follow from this standpoint that
pusillanimity is opposed to fortitude. As regards anger, if we
consider it under the aspect of its proper movement, whereby a man is
roused to take vengeance, it does not cause pusillanimity, which
disheartens the soul; on the contrary, it takes it away. If, however,
we consider the causes of anger, which are injuries inflicted whereby
the soul of the man who suffers them is disheartened, it conduces to
pusillanimity.
Reply Obj. 4: According to its proper species pusillanimity is a
graver sin than presumption, since thereby a man withdraws from good
things, which is a very great evil according to _Ethic._ iv.
Presumption, however, is stated to be "wicked" on account of pride
whence it proceeds.
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