Book 4 / Chapter 1
Paragraph 3 - The Nature of Liberality and Wealth
Explanation - Part By Part
"Now virtuous actions are noble and done for the sake of the noble. Therefore the liberal man, like other virtuous men, will give for the sake of the noble, and rightly; for he will give to the right people, the right amounts, and at the right time, with all the other qualifications that accompany right giving; and that too with pleasure or without pain; for that which is virtuous is pleasant or free from pain-least of all will it be painful."
Aristotle is explaining that truly good and virtuous actions are not just about what is done but why they are done—they are carried out for the sake of what is noble, or morally excellent. The "liberal man," who possesses the virtue of generosity, acts in this same way. When he gives, he does so not randomly or recklessly but with purpose, ensuring that his giving is directed toward the right people, in the right amounts, at the right time, and for the right reasons.
What makes his action virtuous is that it is aligned with reason and balanced judgment, and, importantly, it is done willingly and with a sense of joy or at least no distress. Virtuous acts, Aristotle says, are naturally pleasant or at the very least neutral—they should not feel burdensome or painful to the person performing them. If one experiences great pain or hesitation in doing a virtuous act, it suggests they value something else (like their wealth, in this case) more than the noble act itself, which would contradict the spirit of true virtue.
"But he who gives to the wrong people or not for the sake of the noble but for some other cause, will be called not liberal but by some other name. Nor is he liberal who gives with pain; for he would prefer the wealth to the noble act, and this is not characteristic of a liberal man. But no more will the liberal man take from wrong sources; for such taking is not characteristic of the man who sets no store by wealth. Nor will he be a ready asker; for it is not characteristic of a man who confers benefits to accept them lightly."
This part emphasizes that true liberality, as Aristotle understands it, is not just about giving—it’s about why, how, and to whom you give. If someone gives to the wrong people or for the wrong reasons (like seeking praise, attention, or selfish gains), that’s not true liberality, even if outwardly it looks generous. A purely virtuous act needs to be done "for the sake of the noble"—in other words, for the right, ethical reasons, not out of ulterior motives.
Aristotle also notes that a truly liberal person won’t feel pain or regret when giving. Why? Because feeling pain would suggest they value the wealth itself more than the goodness of giving. That would miss the point: liberality is about seeing wealth as a tool for doing noble acts, not an end in itself.
Moreover, the liberal person isn’t someone who would take money or resources from improper or shady sources. Taking from the wrong places would contradict the very idea of generosity and virtue, as it shows greed or self-interest at play. Similarly, a liberal person isn’t someone who constantly asks or begs for things—why? Because someone who genuinely gives out of virtue wouldn’t put themselves in the position of needing to depend heavily on others or take advantage of them in return. They aim to give without strings attached, not to create situations where they owe or demand favors.
"But he will take from the right sources, e.g. from his own possessions, not as something noble but as a necessity, that he may have something to give. Nor will he neglect his own property, since he wishes by means of this to help others. And he will refrain from giving to anybody and everybody, that he may have something to give to the right people, at the right time, and where it is noble to do so."
Aristotle is outlining how a truly "liberal" (or generous) person approaches wealth and giving. A generous person doesn't view their own possessions as something to hoard or glorify, but as resources they can use responsibly to help others. They will only take from "right sources"—in this case, their own possessions—out of necessity, and not for the sake of personal wealth. This idea reinforces that generosity isn't rooted in selfishness or greed.
At the same time, a generous person won't recklessly disperse their resources to just anyone or in an unconsidered way. Instead, they will choose carefully whom to help, giving at the right time and for the right reasons, in pursuit of what is morally and nobly worthwhile. This balance ensures that their giving is meaningful and serves a greater purpose, rather than being random or impulsive. Essentially, generosity involves thoughtfulness and discipline, not just the act of giving itself.
"It is highly characteristic of a liberal man also to go to excess in giving, so that he leaves too little for himself; for it is the nature of a liberal man not to look to himself."
Aristotle is emphasizing here that a truly generous or "liberal" person tends to focus more on the needs of others than their own. Such a person might even go so far as to give more than they can realistically afford, leaving themselves with little. This reflects their inherent character of selflessness—they prioritize helping others over accumulating or preserving wealth for their own benefit. It's not about recklessness, but about a deeply ingrained disposition to value generosity and the well-being of others above personal material comfort.
"The term 'liberality' is used relatively to a man's substance; for liberality resides not in the multitude of the gifts but in the state of character of the giver, and this is relative to the giver's substance."
Aristotle is explaining that true liberality—or generosity—is not about the sheer amount of wealth or gifts someone gives away. Instead, it’s about the character of the person giving and their intention behind it. Moreover, this virtue should be understood in relation to the giver's means or resources ("substance"). In other words, someone with modest resources who gives thoughtfully and proportionally to what they have can be considered more truly liberal than a wealthy person who gives larger sums without real consideration or virtue. It’s the quality and moral reasoning behind the act that define liberality, not the quantity.
"There is therefore nothing to prevent the man who gives less from being the more liberal man, if he has less to give those are thought to be more liberal who have not made their wealth but inherited it; for in the first place they have no experience of want, and secondly all men are fonder of their own productions, as are parents and poets."
Aristotle is highlighting here that being "liberal" or generous is not about the sheer amount of wealth one gives away but rather about the spirit and character behind the giving relative to what one has. For example, a person who has little but gives what they can may be considered more generous than someone wealthy who gives much but still retains a great deal. The idea hinges on proportion and intent, not just scale.
He also points out that people who inherit wealth (rather than earning it themselves) are often seen as more naturally liberal or inclined to give. This might be because they have never experienced scarcity or the effort involved in creating wealth—they might be more detached from the hardships associated with earning it and thus find it easier to part with. Additionally, Aristotle notes that, in general, people are more attached to things they have personally created or earned—like parents with their children or poets with their works. This personal connection can make people less willing to let go of what they’ve worked hard to achieve.
"It is not easy for the liberal man to be rich, since he is not apt either at taking or at keeping, but at giving away, and does not value wealth for its own sake but as a means to giving."
Aristotle is pointing out that a truly liberal (or generous) person is unlikely to become wealthy because their focus isn't on accumulating or holding onto money. Instead, they value wealth only as a tool for helping others and making noble contributions. This means they're more inclined to give their resources away for the right reasons rather than hoard them, making personal wealth a secondary concern for them. Essentially, their generosity is rooted in the virtue of caring for others over material possessions.
"Hence comes the charge that is brought against fortune, that those who deserve riches most get it least. But it is not unreasonable that it should turn out so; for he cannot have wealth, any more than anything else, if he does not take pains to have it."
Aristotle is addressing the idea that it often seems unfair or ironic that those who are most virtuous or deserving—like the liberal (generous) person—often end up with the least amount of wealth. This is a common complaint people make about "fortune" or the unpredictability of life. However, Aristotle argues that this isn’t really surprising or unreasonable. After all, wealth doesn’t just fall into someone’s lap; it requires effort, planning, and focus to obtain and keep it. The liberal person, who cares more about noble actions and giving rather than accumulating wealth, naturally puts less energy into building up riches for themselves. Therefore, it makes sense they might often lack material wealth, even if their character is deserving of praise.
"Yet he will not give to the wrong people nor at the wrong time, and so on; for he would no longer be acting in accordance with liberality, and if he spent on these objects he would have nothing to spend on the right objects."
Aristotle is pointing out that the truly liberal (or generous) person exercises discernment in their giving. Generosity isn't about giving indiscriminately to anyone or for any purpose; rather, it entails giving to the right people, at the right time, and for the right reasons. If someone were to spend their resources carelessly on the wrong individuals or causes, they would no longer be acting according to the virtue of liberality. Furthermore, such careless expenditure could leave them without the means to help those who truly need it or to support noble and deserving causes. In short, generosity must be thoughtful and measured to retain its moral excellence.
"For, as has been said, he is liberal who spends according to his substance and on the right objects; and he who exceeds is prodigal."
In this part, Aristotle emphasizes that a truly liberal person (or generous person) is someone who gives or spends their resources in a way that is proportional to what they have and directed toward appropriate, worthy causes or people. On the other hand, someone who goes beyond what they can reasonably afford, spending excessively or recklessly, is not acting out of virtue but out of imprudence, and this excessive behavior is referred to as prodigality.
Essentially, true generosity is not about giving extravagantly or beyond your means—it's about being thoughtful and balanced in how you manage your resources so that your actions are sustainable and virtuous.
"Hence we do not call despots prodigal; for it is thought not easy for them to give and spend beyond the amount of their possessions."
Aristotle is addressing the concept of prodigality, which refers to excessive spending or wastefulness, often beyond one's means. Here, he explains why we do not label despots (or rulers with immense wealth and power) as prodigal. The reason is that they have access to tremendous resources, often far beyond what they could spend or give away. Because of their vast wealth, it is practically impossible for them to overspend to the point of exceeding their possessions. In simpler terms, someone who has a virtually unlimited supply of resources cannot easily be considered wasteful, as their wealth diminishes far less noticeably.
"Liberality, then, being a mean with regard to giving and taking of wealth, the liberal man will both give and spend the right amounts and on the right objects, alike in small things and in great, and that with pleasure; he will also take the right amounts and from the right sources."
Aristotle is saying that "liberality" (generosity) is about finding the right balance—the "mean"—when it comes to both giving and taking wealth. A truly liberal (generous) person knows how much to give, who to give it to, and when to give it, whether it's a small or large amount. They give thoughtfully and appropriately, and they do so with genuine joy or at least without regret or pain.
Similarly, a liberal person is discerning about taking, making sure to only receive the right amounts and from proper sources. In other words, generosity isn’t just about giving freely—it’s about doing so wisely, while also being careful about how and why one accepts things from others. This careful balance keeps generosity virtuous.
"For, the virtue being a mean with regard to both, he will do both as he ought; since this sort of taking accompanies proper giving, and that which is not of this sort is contrary to it, and accordingly the giving and taking that accompany each other are present together in the same man, while the contrary kinds evidently are not."
In this passage, Aristotle highlights the concept of virtue as a mean, or balance, between extremes. Specifically, when it comes to the virtue of liberality (generosity with wealth), there is an appropriate balance between giving and taking. A truly virtuous person doesn’t just give or take randomly; their actions are aligned with what is proper, appropriate, and noble.
Aristotle is saying that the act of giving properly (e.g., to the right people, at the right time, for the right reasons) is naturally linked to taking properly (e.g., from the right sources, in the right amounts, and without selfishness). These two aspects—giving and taking—work in harmony in a person who embodies liberality. In other words, someone who is good at giving in a virtuous way will also be careful and virtuous about how they take (or acquire) wealth.
On the flip side, someone who gives or takes improperly (for example, giving to the wrong causes to gain social status or taking wealth unjustly or greedily) does not exhibit this harmony. Such contrary behaviors—wrongful giving and wrongful taking—are not found together in a genuinely virtuous person because they are opposites of what virtue stands for. Essentially, to uphold virtue, the balance between giving and taking must always reflect good judgment and ethical intentions.
"But if he happens to spend in a manner contrary to what is right and noble, he will be pained, but moderately and as he ought; for it is the mark of virtue both to be pleased and to be pained at the right objects and in the right way."
Aristotle is describing how a truly virtuous person, specifically a generous or "liberal" individual, reacts emotionally when they fail to act according to their own moral standards. If such a person spends their resources in a way that goes against what is noble or right, they will feel discomfort or regret, but they will experience this pain in a measured and appropriate way.
The key idea here is that virtue involves balance, even in emotional responses. A virtuous person doesn't become excessively upset when they make a mistake, nor are they indifferent; instead, their reaction aligns with the importance of the situation. Feeling the correct amount of pain shows that they are both aware of their moral misstep and guided by their ethical principles. This balanced emotional response is part of what it means to live a virtuous life—caring about doing what is right without letting emotions spiral out of control.
"Further, the liberal man is easy to deal with in money matters; for he can be got the better of, since he sets no store by money, and is more annoyed if he has not spent something that he ought than pained if he has spent something that he ought not, and does not agree with the saying of Simonides."
This part is explaining a key trait of the "liberal man" (in Aristotle's sense of the term, meaning a person who values and practices generosity wisely). Such an individual is described as being easy to deal with in financial matters because they don’t place an overly high value on money itself. For them, money is a tool to be used for noble and virtuous purposes, rather than something to hoard or obsess over.
The text points out that the liberal person is more troubled by failing to spend money where it's right and necessary (when generosity or support is called for) than by feeling regret about spending money inappropriately or unnecessarily. Their focus is on using wealth in the best possible way, not on avoiding loss at all costs.
Finally, Aristotle contrasts this view with how Simonides (a poet and thinker) is often interpreted. Simonides is known for championing frugality and caution in spending. However, the liberal man would reject such a cautious, overly calculative approach to money because it doesn’t align with his principle of using wealth freely and nobly for the benefit of others. This highlights the liberal man's natural generosity and aversion to pettiness when handling money.