Aristotle, Nicomachean Ethics
H. Rackham, Ed.

The man that exceeds in fearlessness not designated by any special name （and this the case with many of the virtues and vices）; he that exceeds in confidence is Rash; he that exceeds in fear and is deficient in confidence is Cowardly. [3] In respect of pleasures and pains—not all of them, and to a less degree in respect of pains¹—the observance of the mean is Temperance, the excess Profligacy. Men deficient in the enjoyment of pleasures scarcely occur, and hence this character also has not been assigned a name, but we may call it Insensible. [4] In regard to giving and getting money, the observance of the mean is Liberality; the excess and deficiency are Prodigality and Meanness,² but the prodigal man and the mean man exceed and fall short in opposite ways to one another: the prodigal exceeds in giving and is deficient in getting, whereas the mean man exceeds in getting and is deficient in giving. [5] For the present then we describe these qualities in outline and summarily, which is enough for the purpose in hand; but they will be more accurately defined later. [6]

There are also other dispositions in relation to money, namely, the mode of observing the mean called Magnificence （the magnificent man being different from the liberal, as the former deals with large amounts and the latter with small ones）, the excess called Tastelessness or Vulgarity, and the defect called Paltriness. These are not the same as Liberality and the vices corresponding to it; but the way in which they differ will be discussed later. [7]

In respect of honor and dishonor, the observance of the mean is Greatness of Soul, the excess a sort of Vanity, as it may be called, and the deficiency, Smallness of Soul. [8] And just as we said that Liberality is related to Magnificence, differing from it in being concerned with small amounts of money, so there is a certain quality related to Greatness of Soul, which is concerned with great honors, while this quality itself is concerned with small honors; for it is possible to aspire to minor honors in the right way, or more than is right, or less. He who exceeds in these aspirations is called ambitious, he who is deficient, unambitious; but the middle character has no name, and the dispositions of these persons are also unnamed, except that that of the ambitious man is called Ambitiousness. Consequently the extreme characters put in a claim to the middle position, and in fact we ourselves sometimes call the middle person ambitious and sometimes unambitious: