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μεγαλοψυχία] ‘high-mindedness’ is represented in the same way as the preceding, as a virtue which is ‘productive of benefits’, shews its utility, ‘on a large scale’; to which ‘little-mindedness’, meanness of spirit, is the opposite. This is a very different and much narrower view of the virtue than that which is conveyed by the description of it in Nic. Eth. IV 7—9, which is summed up in the brief phrase at the end of c. 9, ἡ μὲν οὖν μεγαλοψυχία περὶ τιμήν ἐστι μεγάλην, and defined c. 7, 1123 b 2, δοκεῖ δὲ μεγαλόψυχος εἶναι ὁ μεγάλων αὑτὸν ἀξιῶν ἄξιος ὤν. The μεγαλόψυχος of the Ethics is a man of high aims and lofty spirit, full of scorn and contempt for all that is beneath him, men and things, and with a pride which is justified by his deserts: pride without merits to support it is no longer proper pride, a virtue; but degenerates into vanity χαυνότης, an undue sense of one's own merits. μικροψυχία δὲ τοὐναντίον] is put in brackets by the recent Edd. as a gloss. It certainly seems to be superfluous, as it is repeated in the following sentence; and also if it be retained, μικροπρέπεια and μικροψυχία are both contrasted as opposites with μεγαλοπρέπεια, which in the latter case is certainly incorrect. At the same time if the words are omitted the repetition of ἀρετή is quite equally objectionable.
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