On magnanimity
A short reflection on the virtue of magnanimity as proposed by Aristotle in Book IV the Nicomachean Ethics.
Book IV, Chapter 3 of the Nicomachean Ethics stands apart as one of the most intriguing and surprising sections of the book. In it, Aristotle presents magnanimity (or greatness of soul) not just as one virtue among many, but as the culmination of all virtues.
Aristotle begins his exploration with a definition: a magnanimous person considers himself worthy of great things, while being genuinely worthy of them. This contrasts with three other types: the vain person, who thinks himself highly worthy but isn't; the modest (or "sensible") person, who correctly considers himself worthy of little; and the small-souled person, who underestimates his true worth. In essence, magnanimity emerges when one's high self-regard justifiably matches their genuine merit of worthiness.
How would we know when someone is genuinely worthy? Worthiness appears to be measured through an external metric: honor, "the greatest of all external goods." A magnanimous person values honor, but only moderately, just as they do wealth and power. Wealth and power are abstractions of or associated with honor, but without it, they are mere imitations of greatness of the soul. Ultimately, even honor itself holds no value on its own—it acts only as a "prize for virtue."
The magnanimous person also exhibits certain traits. They take calculated risks, especially when their chosen way of life is at stake. They neither hold grudges nor gossip, readily help others but rarely seek help themselves, and focus on a few “notable deeds.” They maintain open relationships, value truth above opinion and reputation, are deliberate in starting projects, and remain fundamentally self-sufficient.
However, Aristotle highlights that even though these traits accompany magnanimity, they are not what causes it—an important distinction. He says "there is no worth or greatness of soul without complete virtue." These traits mean nothing without "what is great in each virtue." Worthiness comes through complete virtue, through becoming the "best human being." Only the virtuous person is genuinely worthy and may be considered magnanimous.
Magnanimity, then, “seems to be a certain kind of adornment of the virtues." It serves to enhance the inherent beauty of the virtuous person.
(P.S. Is Nietzsche's Übermensch a re-articulation of Aristotle’s magnanimous man?)