Book 4 / Chapter 2
Paragraph 3 - The Magnificent Man and His Excesses
Explanation - Part By Part
"Such, then, is the magnificent man; the man who goes to excess and is vulgar exceeds, as has been said, by spending beyond what is right."
So here, Aristotle is summarizing his idea of the "magnificent man" by contrasting him with someone who goes too far in the opposite direction—someone who is excessive and vulgar in their spending. The idea is that while a magnificent person knows how to spend the right amount in the right circumstances for noble purposes, the vulgar person goes overboard, spending in a way that isn’t appropriate or tasteful. This excessive behavior lacks the sense of proportion and purpose that defines true magnificence.
"For on small objects of expenditure he spends much and displays a tasteless showiness; e.g. he gives a club dinner on the scale of a wedding banquet, and when he provides the chorus for a comedy he brings them on to the stage in purple, as they do at Megara."
Aristotle is painting a picture here of someone who lacks the balance and judgment that define the "magnificent man." This person, in their attempt to be impressive, ends up being excessive and tasteless. For example, they throw a dinner for a small social group (like a club) but make it unnecessarily extravagant, almost as if it were a grand event like a wedding. Similarly, when sponsoring something relatively simple and modest, like a comedic play, they take things ridiculously over the top—say, by dressing the performers in luxurious purple garments (a color associated with wealth and grandeur).
The point is that their spending is not guided by what is appropriate or meaningful for the occasion. Instead, it's an attempt to show off — a misplaced prioritization of spectacle over substance. This kind of behavior misses the essence of true magnificence, which combines generosity with a keen sense of what is fitting.
"And all such things he will do not for honour's sake but to show off his wealth, and because he thinks he is admired for these things, and where he ought to spend much he spends little and where little, much."
Aristotle is pointing out a flaw in the character of someone who spends money not with a sense of dignity or purpose, but purely to attract attention and show off. This person lacks the balance and thoughtfulness of the "magnificent man." Instead, they mismanage their wealth—spending too much on things that don’t deserve it and being stingy when they should actually be generous. The underlying motivation for such behavior is not honor or a sense of virtue but the misguided belief that flashy spending will earn admiration from others.
"The niggardly man on the other hand will fall short in everything, and after spending the greatest sums will spoil the beauty of the result for a trifle, and whatever he is doing he will hesitate and consider how he may spend least, and lament even that, and think he is doing everything on a bigger scale than he ought."
This part describes a person Aristotle calls the "niggardly man," who is essentially overly frugal or stingy. The problem with this kind of person is that they are so concerned about saving money or spending as little as possible that they undermine the quality of what they do, even when they've already spent a good amount. For example, even after making significant expenditures, they might avoid spending a tiny amount more to make the result truly beautiful or excellent. They hesitate, overthink how to cut costs, and regret spending, even when it's appropriate. Ultimately, this stinginess not only detracts from the overall outcome but also shows their overly cautious and small-minded approach to life.
"These states of character, then, are vices; yet they do not bring disgrace because they are neither harmful to one's neighbour nor very unseemly."
Aristotle is explaining that being excessively extravagant (spending too much unnecessarily) or excessively stingy (spending too little, even when appropriate) are moral flaws, or "vices." However, he clarifies that these traits, while undesirable, aren't so extreme that they cause harm to others or appear deeply offensive in society. Essentially, these shortcomings are relatively mild compared to graver moral failings—they reflect a personal imbalance rather than something that damages relationships or community harmony.