Book 4 / Chapter 2
Paragraph 2 - Magnificence and the Magnificent Man
Explanation - Part By Part
"The magnificent man is like an artist; for he can see what is fitting and spend large sums tastefully. For, as we said at the begining, a state of character is determined by its activities and by its objects."
Aristotle is comparing the "magnificent man" to an artist, in that both have a keen sense of what is appropriate, beautiful, and fitting. The magnificent man uses this sense to spend money in a refined and tasteful way, ensuring that his expenditures align with their purpose and result in something worthy or admirable.
This ties into the broader idea that a person's character is reflected in their actions and the goals they pursue. For the magnificent man, his virtuous character shows through his ability to handle large-scale expenditures thoughtfully and appropriately, just as an artist demonstrates their skill and vision through their creations. The emphasis here is on balance, taste, and purpose, not reckless or excessive spending for its own sake.
"Now the expenses of the magnificent man are large and fitting. Such, therefore, are also his results; for thus there will be a great expenditure and one that is fitting to its result."
Here, Aristotle explains that a "magnificent person"—someone who embodies the virtue of magnificence—spends large amounts of money, but only in ways that are appropriate and fitting to the situation. This means that their spending is aligned with the purpose or outcome they are trying to achieve, and the result of their spending is equally impressive and suitable in scale and quality. For Aristotle, magnificence isn't just about spending a lot of money, but about doing so in a way that matches the importance or grandeur of the goal, and it results in something meaningful and admirable.
"Therefore the result should be worthy of the expense, and the expense should be worthy of the result, or should even exceed it. And the magnificent man will spend such sums for honour's sake; for this is common to the virtues."
Aristotle here is describing the principle behind the virtue of magnificence. He explains that there should be a balance between what is spent and the outcome achieved: the result should be worth the expenditure, or even better, the expense should slightly exceed the result in quality or grandeur. This shows that the act is not just about material value but also carries a deeper, symbolic significance.
The key motivation for the "magnificent man" is honor. Such spending is not done for personal gain or vanity, but rather out of a desire to reflect virtue and contribute to something noble, beautiful, or meaningful. This pursuit of honor ties magnificence to the broader framework of virtues, as virtuous actions often aim to elevate human experience, inspire admiration, or fulfill a higher purpose. Thus, the magnificent man's expenditures are aligned with the idea of doing what is dignified and fitting for the situation.
"And further he will do so gladly and lavishly; for nice calculation is a niggardly thing. And he will consider how the result can be made most beautiful and most becoming rather than for how much it can be produced and how it can be produced most cheaply."
This part explains that a "magnificent man" approaches spending in a joyful and generous manner, without being overly obsessed with counting every penny or trying to minimize costs. Such overly cautious calculations are considered stingy and not in the spirit of magnificence. Instead of focusing on the cheapest way to achieve results, the magnificent person prioritizes creating something beautiful, admirable, and fitting for the occasion. The emphasis is on the quality and grandeur of the outcome, not the frugality of the process.
"It is necessary, then, that the magnificent man be also liberal. For the liberal man also will spend what he ought and as he ought; and it is in these matters that the greatness implied in the name of the magnificent man-his bigness, as it were-is manifested, since liberality is concerned with these matters; and at an equal expense he will produce a more magnificent work of art."
Aristotle is emphasizing here that for someone to be "magnificent," they must also possess the quality of liberality (generosity). This is because the magnificent person doesn’t just spend large amounts of money thoughtlessly—they spend it in the right way, for the right reasons, and with a sense of wisdom and balance. Liberality helps guide this spending.
What elevates the "magnificent man" beyond just being generous or liberal is the scale and impact of their expenditures. They don’t simply spend money; they aim to create something extraordinary that leaves a lasting impression—whether it's a public work, an artistic creation, or a grand gift. Even if two people spend the same amount of money, the magnificent person achieves an outcome that is more remarkable because they have a sense of vision and taste that aligns with the virtue of magnificence.
"For a possession and a work of art have not the same excellence. The most valuable possession is that which is worth most, e.g. gold, but the most valuable work of art is that which is great and beautiful (for the contemplation of such a work inspires admiration, and so does magnificence); and a work has an excellence-viz. magnificence-which involves magnitude."
Aristotle is drawing a distinction between the value of possessions and the value of works of art, emphasizing that their kinds of "excellence" are fundamentally different. A possession, like gold, is considered valuable because of its material worth or practical utility—it’s measured by its ability to be exchanged for other goods or the wealth it represents. But a work of art is valuable in a different way: its worth lies not in its monetary value but in its greatness and beauty. Beauty and grandeur in art evoke admiration and emotional response, which align with the concept of magnificence.
What Aristotle stresses here is that magnificence is tied to excellence through greatness and beauty. It isn't just about spending large amounts of money but ensuring the expenditure results in something profound, admirable, and appropriate to its purpose. This difference between material wealth (possessions) and artistic or cultural achievements (works of art) reflects how magnificence operates on a higher, more meaningful level. Magnificence involves creating something extraordinary that inspires and leaves a lasting impression, not simply owning something expensive.
"Magnificence is an attribute of expenditures of the kind which we call honourable, e.g. those connected with the gods-votive offerings, buildings, and sacrifices-and similarly with any form of religious worship, and all those that are proper objects of public-spirited ambition, as when people think they ought to equip a chorus or a trireme, or entertain the city, in a brilliant way."
In this section, Aristotle is explaining where the virtue of magnificence is most appropriately displayed. Magnificence, as he describes it, relates to large and fitting expenditures that are meant for honorable purposes. These are not just everyday expenses or for private indulgence; they are meant for things that serve a higher cause, benefit the community, or reflect values like piety, respect, and public-spiritedness.
Some examples he gives include contributions to religious practices, such as making offerings to the gods, constructing temples, or carrying out grand sacrifices. These actions reflect a person’s reverence for the divine and their commitment to shared cultural or spiritual traditions. Similarly, public or ceremonial undertakings that demonstrate ambition and generosity in service to the community—like sponsoring a theatrical chorus, equipping a warship (a trireme), or throwing a grand event to entertain and uplift the city—would also be considered magnificent acts.
The key point here is that magnificence is tied to public, communal, or higher purposes, not personal vanity or wastefulness. These expenditures must align with honorable goals and evoke admiration or respect from others because they contribute meaningfully to society or exalt something larger than the individual.
"But in all cases, as has been said, we have regard to the agent as well and ask who he is and what means he has; for the expenditure should be worthy of his means, and suit not only the result but also the producer."
This section stresses that magnificence, as a virtue, isn’t just about spending extravagantly; it’s about spending in a way that matches who you are and the resources you possess. In other words, the act of generosity or grand expenditure should align with the person doing it—their social standing, wealth, and personal circumstances. For example, it would be inappropriate (and even foolish) for someone of modest means to spend beyond their capacity to appear magnificent. True magnificence requires that the nature of the expenditure be fitting not just to the result it seeks to achieve but also to the character and resources of the spender.
"Hence a poor man cannot be magnificent, since he has not the means with which to spend large sums fittingly; and he who tries is a fool, since he spends beyond what can be expected of him and what is proper, but it is right expenditure that is virtuous."
Aristotle is saying that true magnificence requires having the resources to spend appropriately on a grand scale. A poor person simply cannot exhibit this virtue because they lack the means to execute such expenditures in a fitting way. If someone of limited means tries to "act magnificent" by overspending beyond what their circumstances allow, it isn’t virtuous—it’s foolish and improper. The point is that magnificence isn’t just about spending big; it’s about spending suitably and in accordance with one’s situation. Virtue involves balance and appropriateness, not excess or misplaced ambition.
"But great expenditure is becoming to those who have suitable means to start with, acquired by their own efforts or from ancestors or connexions, and to people of high birth or reputation, and so on; for all these things bring with them greatness and prestige."
This part explains that "great expenditure" – spending money on a grand scale in a way that aligns with magnificence – is appropriate for people who have the financial means to do so. These means might come from their own hard work, inherited wealth, family connections, or societal status, such as being of noble birth or having a strong reputation. Aristotle is pointing out that such individuals are naturally positioned to engage in magnificent spending because their resources and social standing already convey greatness and prestige. Essentially, if someone can afford to spend lavishly in a fitting way, their wealth and status make it proper and virtuous for them to do so.
"Primarily, then, the magnificent man is of this sort, and magnificence is shown in expenditures of this sort, as has been said; for these are the greatest and most honourable."
Aristotle is emphasizing here that the "magnificent man" is someone who stands out because of the way he spends wealth on grand and meaningful things. This magnificence shines through in expenditures that are not only large in scale but also directed at important and noble purposes—such as public works, religious offerings, or events that hold significance for the community. These expenditures are seen as the greatest and most honorable because they align with what is fitting, beautiful, and beneficial for society at large.
"Of private occasions of expenditure the most suitable are those that take place once for all, e.g. a wedding or anything of the kind, or anything that interests the whole city or the people of position in it, and also the receiving of foreign guests and the sending of them on their way, and gifts and counter-gifts; for the magnificent man spends not on himself but on public objects, and gifts bear some resemblance to votive offerings."
In this part, Aristotle is highlighting the kinds of private expenditures that are appropriate for a person who embodies magnificence. These are not everyday or mundane expenses but rather special, one-time occasions that hold significance either for the community, for prominent individuals, or for important relationships. Examples include events like weddings, which happen only once (ideally), or other significant ceremonies that might involve the participation or interest of the entire city or influential citizens.
Additionally, he mentions responsibilities such as hosting or entertaining foreign guests and ensuring their departure is handled properly. These acts are not just about generosity but also about fostering connections and showing respect, both of which reflect the noble character of the magnificent person.
Aristotle then ties this to the concept of gifts, which he views as analogous to religious offerings (votive offerings). In this comparison, he suggests that the act of giving—whether it’s to honor others or to build relationships—has a selfless, public-spirited purpose. The magnificent person does not spend extravagantly on themselves but instead directs their resources toward things that serve a broader, more honorable purpose, elevating the act of spending to something meaningful and admirable.
"A magnificent man will also furnish his house suitably to his wealth (for even a house is a sort of public ornament), and will spend by preference on those works that are lasting (for these are the most beautiful), and on every class of things he will spend what is becoming; for the same things are not suitable for gods and for men, nor in a temple and in a tomb."
Aristotle is explaining that a person who embodies the virtue of magnificence will ensure their expenditures are aligned with their wealth, meaning their spending will reflect their resources appropriately. Even their house, which serves as a visible reflection of their status and character (almost like a public display), should be furnished in a way that matches their means, without excess or miserliness. This is because a house, for Aristotle, is not just a private space but something that represents the individual’s sense of taste and societal presence.
The magnificent person will prioritize creating or investing in things that are enduring and lasting because such things tend to carry more beauty and reflect better judgment. For example, building a temple or an ornate structure that will stand the test of time can be seen as more meaningful than creating something fleeting or trivial.
He further emphasizes the idea of appropriateness: not everything is suitable for everyone or every context. What is fitting to honor the gods, for example, would differ vastly from what is fitting for humans. Similarly, what one might spend on a temple should differ from what is spent on a tomb. In short, magnificence involves not only spending generously but spending wisely and tastefully, ensuring the expenditure aligns with the purpose and context.
"And since each expenditure may be great of its kind, and what is most magnificent absolutely is great expenditure on a great object, but what is magnificent here is what is great in these circumstances, and greatness in the work differs from greatness in the expense (for the most beautiful ball or bottle is magnificent as a gift to a child, but the price of it is small and mean),-therefore it is characteristic of the magnificent man, whatever kind of result he is producing, to produce it magnificently (for such a result is not easily surpassed) and to make it worthy of the expenditure."
This passage is exploring the nuanced relationship between the scale of an expenditure, the circumstances in which it occurs, and the result it achieves, all within the framework of the virtue of magnificence. Aristotle is emphasizing that magnificence isn’t about spending extravagantly for the sake of showing off—it’s about creating something extraordinary and appropriate for the situation, in a way that reflects good judgment and a sense of what is fitting.
To break it down:
1. Expenditures Should Match the Occasion: Aristotle acknowledges that while some expenses are "great" in an absolute sense (like building a monumental temple), others are "great" relative to the situation. For example, giving a beautifully crafted ball or bottle to a child can be considered "magnificent" in that specific context—even though the cost is modest—because the gift is thoughtful, perfectly suited to the recipient, and reflects a sense of beauty and appropriateness.
2. Magnificence Balances Scale and Context: The key is not simply about spending a lot of money or doing something large—it’s about producing a result that both fits the occasion and aligns with the resources and intentions of the person doing it. This act of aligning the expense, the result, and the circumstances is what makes the action truly "magnificent."
3. The Goal is Excellence That’s Hard to Surpass: The magnificent man strives to achieve something unique and worthwhile, with attention to detail and quality. Whatever he creates or spends money on should feel complete, remarkable, and worthy of the effort and expense that went into it.
In essence, magnificence is about doing or creating something that leaves a deep impression, not because it’s over-the-top, but because it resonates with the situation and is carried out with skill, taste, and a sense of proportion.