Part, Question

 8501   2, 117 |                 happens sometimes that a man exceeds in giving, and therefore
 8502   2, 117 |                  covetousness, as when a man is prodigal in going to
 8503   2, 117 |              Hence sometimes the liberal man gives more than the prodigal
 8504   2, 117 |             gives more than the prodigal man, ~if it be necessary. Accordingly
 8505   2, 117 |      covetousness. For by covetousness a man injures his neighbor by
 8506   2, 117 |                 whereas by prodigality a man injures ~himself, because
 8507   2, 117 |                  are the means whereby a man lives, is an undoing of
 8508   2, 117 |                the just; and the foolish man shall spend it": and the
 8509   2, 117 |                better than the illiberal man."~Aquin.: SMT SS Q[119]
 8510   2, 117 |          retaining, wherein the covetous man exceeds. Secondly, because
 8511   2, 117 |          Secondly, because the ~prodigal man is of use to the many to
 8512   2, 117 |               gives, while the covetous ~man is of use to no one, not
 8513   2, 117 |                 other hand, the covetous man is not easily cured, for
 8514   2, 117 |                prodigal and the covetous man is ~not that the former
 8515   2, 117 |                 like manner the covetous man sins against ~others, by
 8516   2, 117 |               written (Eccles. 6:2): "A ~man to whom God hath given riches . . .
 8517   2, 117 |                Nevertheless the prodigal man exceeds in this, that he ~
 8518   2, 117 |              some; whereas the ~covetous man profits neither others nor
 8519   2, 117 |                an ~illiberal or covetous man refrain from taking what
 8520   2, 118 |                state of madness, or if a man were to ~seek the return
 8521   2, 118 |                 of temperance, moderates man's outward life - for instance,
 8522   2, 119 |                As by the virtue of piety man pays duty and worship not ~
 8523   2, 120 |              would seem at a glance that man is master of himself, and
 8524   2, 120 |               appears ~manifestly that a man is under obligation to render
 8525   2, 120 |              unfittingly ~expressed. For man is more bound to God than
 8526   2, 120 |               precept of ~piety, whereby man honors his father, is expressed
 8527   2, 120 |        generation, the order, to wit, of man's becoming good. Now two ~
 8528   2, 120 |               result of which ~is that a man makes good use of every
 8529   2, 120 |                 its end. Wherefore since man was ~to be directed to virtue
 8530   2, 120 |          foundation of religion, whereby man is duly ~directed to God,
 8531   2, 120 |                   Who is the last end of man's will.~Aquin.: SMT SS Q[
 8532   2, 120 |              thorns." ~Hence it behooved man, first of all to be instructed
 8533   2, 120 |             obstacle to ~religion is for man to adhere to a false god,
 8534   2, 120 |                   religion by preventing man from acknowledging God so
 8535   2, 120 |                 worship Him: ~and when a man's mind is engrossed in some
 8536   2, 120 |             false god must fall out from man's heart, "and a short covering
 8537   2, 120 |                  religion by preventing ~man from honoring God after
 8538   2, 120 |                name in confirmation of a man's word by ~way of an oath,
 8539   2, 120 |                  A[1], ad 3). For when a man swears to that which is ~
 8540   2, 120 |                on the other hand, when a man swears without judgment,
 8541   2, 120 |               Just as when we instruct a man in some science, we begin
 8542   2, 120 |                 so the Law, which forms ~man to virtue by instructing
 8543   2, 120 |        occurrence than ~blasphemy, since man does not fall so often into
 8544   2, 120 |                 Law forbids, not to heal man on the ~Sabbath, but to
 8545   2, 120 |              precept to be given whereby man is established in ~true
 8546   2, 120 |                  since for the most part man is ~induced to pay interior
 8547   2, 120 |                  the point of commanding man to aside a certain time
 8548   2, 120 |                  things. For there is in man a natural inclination to
 8549   2, 120 |                to the dictate of reason, man sets aside a ~certain time
 8550   2, 120 |          spiritual refreshment, by which man's mind is refreshed ~in
 8551   2, 120 |                the end: and this is that man occupy himself ~with Divine
 8552   2, 120 |                  threefold. One, whereby man is the servant of ~sin,
 8553   2, 120 |                servitude is ~whereby one man serves another. Now one
 8554   2, 120 |                  serves another. Now one man serves another not with
 8555   2, 120 |               called servile whereby one man ~serves another. The third
 8556   2, 120 |               Sabbath observance: ~since man abstains from other works
 8557   2, 120 |                according to Jn. 7:23, "a man [*Vulg.: 'If a man,' etc.]
 8558   2, 120 |                23, "a man [*Vulg.: 'If a man,' etc.] receives ~circumcision
 8559   2, 120 |                in so far as they ~hinder man from applying himself to
 8560   2, 120 |                 Divine things. And since man is ~hindered from applying
 8561   2, 120 |                  I have healed the whole man on the ~Sabbath day?" And
 8562   2, 120 |                  says (Mt. 12:11): "What man shall there be among you,
 8563   2, 120 |                  of the Law, they direct man to his ~parents rather than
 8564   2, 120 |                 with reason. Because the man ~who is grateful for a favor
 8565   2, 120 |                by the parts of justice a man pays that which is ~due
 8566   2, 120 |         pertaining to religion, ~whereby man pays what is due God, and
 8567   2, 120 |                 1 Para. 1/1~Reply OBJ 1: Man is bound towards all persons
 8568   2, 121 |               now, is that which makes a man ~good, and tenders his work
 8569   2, 121 |               tenders his work good. Now man's good is to be in accordance ~
 8570   2, 121 |                  to human virtue to make man good, to make his work accord
 8571   2, 121 |           aforesaid difficulty even as a man, by ~fortitude of body,
 8572   2, 121 |                in so far as it conforms ~man to reason.~Aquin.: SMT SS
 8573   2, 121 |              says (De Re Milit. ~i), "No man fears to do what he is confident
 8574   2, 121 |                to do ~well." Secondly, a man performs an act of fortitude
 8575   2, 121 |                notion ~of virtue, that a man should have a natural inclination
 8576   2, 121 |                The fortitude of the just man is to overcome the ~flesh,
 8577   2, 121 |               daring, but rather with a ~man's toilsome deeds and external
 8578   2, 121 |                the fortitude of the just man, ~as to its common relation
 8579   2, 121 |              manner of adversity: ~yet a man is not reckoned brave simply
 8580   2, 121 |                  fortitude strengthens a man's ~mind against the greatest
 8581   2, 121 |                 to pursue some good that man does not fly from ~the danger
 8582   2, 121 |                do not seem to come on ~a man through his pursuing some
 8583   2, 121 |                  occur in battle come to man directly on account of some
 8584   2, 121 |              Para. 2/2~Moreover, a brave man behaves well in face of
 8585   2, 121 |                  death; especially since man may be in danger of any
 8586   2, 121 |            account of virtue: thus may a man not fail to attend on a
 8587   2, 121 |                  the behavior of a brave man."~Aquin.: SMT SS Q[123]
 8588   2, 121 |              Para. 1/1~Whether the brave man acts for the sake of the
 8589   2, 121 |                  It seems that the brave man does not act for the sake
 8590   2, 121 |                impossible ~for the brave man to act for the sake of the
 8591   2, 121 |                 end. Therefore the brave man does not act ~for the sake
 8592   2, 121 |                   7) that "to the brave ~man fortitude itself is a good":
 8593   2, 121 |                  conclude that the brave man intends as his proximate ~
 8594   2, 121 |              Para. 1/1~Whether the brave man delights in his act?~Aquin.:
 8595   2, 121 |                  It seems that the brave man delights in his act. For "
 8596   2, 121 |             nature. ~Therefore the brave man takes pleasure in his act.~
 8597   2, 121 |              fruits because they refresh man's mind with a holy and pure
 8598   2, 121 |                 delight." ~Now the brave man performs acts of virtue.
 8599   2, 121 |                 stronger. Now the brave ~man has a stronger love for
 8600   2, 121 |                  consequently the brave ~man does all things with pleasure.~
 8601   2, 121 |                 iii, 9) that "the brave ~man seems to have no delight
 8602   2, 121 |                 life, which the virtuous man loves not only as a natural
 8603   2, 121 |               and blows. Hence the brave man, on one side, has something ~
 8604   2, 121 |         spiritual ~sorrow, inasmuch as a man prefers the good of virtue
 8605   2, 121 |                not necessary for a brave man to ~delight so as to perceive
 8606   2, 121 |           hinders the ~mind of the brave man from feeling delight in
 8607   2, 121 |                Reply OBJ 3: In the brave man spiritual sorrow is overcome
 8608   2, 121 |      apprehension is more in evidence to man, it follows that ~spiritual
 8609   2, 121 |                 De Offic. i): "The brave man is not ~unmindful of what
 8610   2, 121 |                  iii, 8) that the "brave man ~is of good hope." But hope
 8611   2, 121 |           occurrences: because the brave man chooses to think ~beforehand
 8612   2, 121 |                 the same way as a ~brave man prepares himself when necessary.
 8613   2, 121 |              Para. 1/1~Whether the brave man makes use of anger in his
 8614   2, 121 |                  It seems that the brave man does not use anger in his
 8615   2, 121 |                 cannot ~use at will. Now man cannot use anger at will,
 8616   2, 121 |                wishes. Therefore a brave man should not employ anger
 8617   2, 121 |                 1/1~OBJ 2: Further, if a man is competent to do a thing
 8618   2, 121 |                 sick?" Therefore a brave man should ~not make use of
 8619   2, 121 |               the mind of a wise or good man: whereas the ~Peripatetics,
 8620   2, 121 |                  2~Accordingly the brave man employs moderate anger for
 8621   2, 121 |               command of reason: so that man uses it at his will, which ~
 8622   2, 121 |               the most natural is when a man ~is brave through anger,
 8623   2, 121 |          impelled to fall or recede. Now man is ~impelled to recede from
 8624   2, 121 |             against ~them that the brave man stands firm. Therefore fortitude
 8625   2, 121 |                  that act that the brave man curbs fear, which is a principal
 8626   2, 121 |             account of other good deeds, man encounters ~mortal adversaries.~
 8627   2, 121 |                 Further, the person of a man is more excellent than his ~
 8628   2, 121 |                 But fortitude is about a man's person, for it is this
 8629   2, 121 |                   for it is this that a ~man exposes to the danger of
 8630   2, 121 |                 gives its name to a good man."~Aquin.: SMT SS Q[123]
 8631   2, 121 |                 is. Now reason's good is man's good, according to ~Dionysius (
 8632   2, 121 |                 passions, lest they lead man away from reason's good.
 8633   2, 121 |               the greatest power to make man recede from the good of ~
 8634   2, 121 |                 Para. 1/2~Reply OBJ 3: A man does not expose his person
 8635   2, 121 |         injustice; since the ~stronger a man is the more ready is he
 8636   2, 122 |                  to virtue ~to safeguard man in the good of reason. Now
 8637   2, 122 |                 were addressing them: "A man that does not believe that
 8638   2, 122 |                  mind, in the sense that man ought to be prepared to
 8639   2, 122 |                  such and ~such a case a man should act according to
 8640   2, 122 |                  inflicted. Nor ~ought a man to give another an occasion
 8641   2, 122 |                Greater love than this no man hath, that a man ~lay down
 8642   2, 122 |                 this no man hath, that a man ~lay down his life for his
 8643   2, 122 |                  fortitude to strengthen man in the good of virtue, especially
 8644   2, 122 |                evident that in martyrdom man is ~firmly strengthened
 8645   2, 122 |               the good wherein the brave man is strengthened, and this
 8646   2, 122 |               firmness itself, whereby a man does not yield ~to the contraries
 8647   2, 122 |                 fortitude ~strengthens a man's mind in human justice,
 8648   2, 122 |         gratuitous fortitude strengthens man's ~soul in the good of Divine
 8649   2, 122 |                greater perfection that a man give ~his soul to God, which
 8650   2, 122 |           perfection of charity: since a man's love for a thing is proved
 8651   2, 122 |                goods of the present life man ~loves life itself most,
 8652   2, 122 |                Greater love than this no man hath, that a man ~lay down
 8653   2, 122 |                 this no man hath, that a man ~lay down his life for his
 8654   2, 122 |             Adult. Conjug. xiii) ~that a man is under the obligation
 8655   2, 122 |              belongs to martyrdom that a man bear witness to the faith ~
 8656   2, 122 |                to come. Now so long as a man retains the life of ~the
 8657   2, 122 |                 for skin, and all that a man ~hath he will give for his
 8658   2, 122 |                martyrdom requires that a man ~suffer death for Christ'
 8659   2, 122 |               sometimes, however, that a man ~lives for some time after
 8660   2, 122 |         martyrdom is meritorious while a man is in this state, and at
 8661   2, 122 |                God in this name." ~Now a man is said to be a Christian
 8662   2, 122 |                Divine truth, otherwise a man ~would be a martyr if he
 8663   2, 122 |           according to Rm. ~8:9, "If any man have not the Spirit of Christ,
 8664   2, 123 |             nothing that is naturally in man is a sin, for sin is ~contrary
 8665   2, 123 |                  Now fear ~is natural to man: wherefore the Philosopher
 8666   2, 123 |                  Ethic. iii, 7) that "a ~man would be insane or insensible
 8667   2, 123 |                   the chief reason why a man is commended for fortitude
 8668   2, 123 |                of death. Now sometimes a man ~exposes himself to death
 8669   2, 123 |            virtue, since every virtuous ~man loves the good proper to
 8670   2, 123 |                  sin; ~thus the covetous man fears the loss of money,
 8671   2, 123 |                of money, the intemperate man the ~loss of pleasure, and
 8672   2, 123 |               and it belongs to a ~brave man to expose himself to danger
 8673   2, 123 |               the sake of a good. ~But a man who exposes himself to danger
 8674   2, 123 |            fearful," ~etc., says that "a man is fearful when he trembles
 8675   2, 123 |                 gloss on Dt. 20:8, "What man is there that is ~fearful
 8676   2, 123 |                  learn from this that no man can take ~up the profession
 8677   2, 123 |         sometimes a venial sin. For if a man through fear ~of the danger
 8678   2, 123 |               still we may reply that ~a man is terrified with his whole
 8679   2, 123 |                  aside: thus sometimes a man sins mortally by ~consenting
 8680   2, 123 |            speaks of the fear that turns man aside from a ~good that
 8681   2, 123 |                  saying is, a courageous man ~is subject. Yet this fear,
 8682   2, 123 |                  1], Cap. Constat.): ~"A man who has been forcibly and
 8683   2, 123 |                  temporal goods. Hence a man would be excused from sin
 8684   2, 123 |                 hand, if through fear a ~man were to avoid evils which
 8685   2, 123 |                 when fear lays hold of a man he ~is under a certain necessity
 8686   2, 123 |                temporal goods ~not to be man's goods, it follows in consequence
 8687   2, 123 |                  temporal evils are ~not man's evils, and that therefore
 8688   2, 124 |                  to the praise of a just man is not a sin. Now it is
 8689   2, 124 |           written in ~praise of the just man (Prov. 28:1): "The just,
 8690   2, 124 |                 that can be inflicted by man, according to Is. 51:12, "
 8691   2, 124 |           shouldst be afraid of a mortal man?" Therefore it is not ~a
 8692   2, 124 |              feared not God nor regarded man."~Aquin.: SMT SS Q[126]
 8693   2, 124 |               temporal goods. ~And every man has it instilled in him
 8694   2, 124 |           Apostle says ~(Eph. 5:29): "No man ever hated his own flesh."
 8695   2, 124 |               Hence it may happen that a man fears death and ~other temporal
 8696   2, 124 |        intelligence, fear nothing." [*"A man would deserve to be called
 8697   2, 124 |                  1~Reply OBJ 1: The just man is praised for being without
 8698   2, 124 |               can be inflicted by mortal man are ~not to be feared so
 8699   2, 124 |                  be ~feared as hindering man in acts of virtue, either
 8700   2, 124 |                    Prov. 14:16): "A wise man feareth and declineth from
 8701   2, 124 |              fortitude is hindered by a ~man being fearless: since if
 8702   2, 124 |               belongs to fortitude ~that man should moderate his fear
 8703   2, 124 |                 of fear, in so far as ~a man fears what he ought not,
 8704   2, 124 |                  of fear, in so far as a man fears not ~what he ought
 8705   2, 124 |               reason: this the fearless ~man does not do.~Aquin.: SMT
 8706   2, 125 |               But no ~vice redounds to a man's praise. Therefore it is
 8707   2, 125 |                  on the way with a ~bold man, lest he burden thee with
 8708   2, 125 |                  with his evils." Now no man's fellowship is ~to be avoided
 8709   2, 125 |                  of daring consists in a man taking the ~offensive against
 8710   2, 126 |                money, and "a magnificent man must needs be liberal,"
 8711   2, 126 |               Further, fortitude makes a man behave aright in face of
 8712   2, 126 |                  fortitude which makes a man act ~bravely through being
 8713   2, 126 |                 fortitude ~which makes a man act bravely through being
 8714   2, 126 |         prolonged suffering of hardships man be not wearied so as to
 8715   2, 126 |           accounted a part of fortitude, man hopes in ~himself, yet under
 8716   2, 126 |             Because confidence denotes a man's hope for ~great things:
 8717   2, 126 |         andragathia} is the virtue of a ~man, whereby he thinks out profitable
 8718   2, 127 |            rather ~than avoidance, for a man is said to be magnanimous
 8719   2, 127 |                  chiefly from its act, a man is said to be ~magnanimous
 8720   2, 127 |               The things which come into man's use are external things,
 8721   2, 127 |                  all other things. Now a man is said to be magnanimous
 8722   2, 127 |         absolutely and simply, just as a man is said to be ~brave in
 8723   2, 127 |               honors in the sense that a man strives ~to do what is deserving
 8724   2, 127 |                of the ~honor accorded by man.~Aquin.: SMT SS Q[129] A[
 8725   2, 127 |                of honor: for sometimes a man is commended for loving
 8726   2, 127 |                   and that a magnanimous man tends to such ~things as
 8727   2, 127 |              Accordingly the magnanimous man looks ~upon great honors
 8728   2, 127 |               deserves, because, to wit, man cannot sufficiently honor ~
 8729   2, 127 |                 because the "magnanimous man deems himself worthy of
 8730   2, 127 |                 iv, 3) of "a magnanimous man that ~his gait is slow,
 8731   2, 127 |               human affairs, for this is man's proper good. Now among ~
 8732   2, 127 |              becoming to ~every virtuous man, but only to great men.
 8733   2, 127 |                  movement results from a man being intent on ~many things
 8734   2, 127 |             competent to the magnanimous man according to the mode of
 8735   2, 127 |                 Reply OBJ 4: There is in man something great which he
 8736   2, 127 |          Accordingly magnanimity makes a man deem himself ~worthy of
 8737   2, 127 |                  hand, ~humility makes a man think little of himself
 8738   2, 127 |                it is written of the just man (Ps. 14:4): "In his ~sight
 8739   2, 127 |                 belong to a magnanimous ~man call not for blame, but
 8740   2, 127 |                 belongs to a magnanimous man to be great towards ~persons
 8741   2, 127 |             ascribed to the ~magnanimous man. For it is stated in Ethic.
 8742   2, 127 |              savors of excellence that a man is ~beneficent, generous
 8743   2, 127 |                  proof of defect, that a man thinks so much of ~certain
 8744   2, 127 |            outcome of fear. Also ~that a man be given to complaining
 8745   2, 127 |                   things the magnanimous man avoids under a special aspect,
 8746   2, 127 |                says (De Offic. i): "If a man is brave we expect ~him
 8747   2, 127 |                 says that a magnanimous ~man is not {philokindynos},
 8748   2, 127 |               But it belongs to ~a brave man to expose himself to danger.
 8749   2, 127 |                  by magnanimity, for, as man loves ~his life above all
 8750   2, 127 |                 Para. 1/1~Reply OBJ 2: A man is said to love danger when
 8751   2, 127 |                  nature of a magnanimous man, for ~no one seemingly exposes
 8752   2, 127 |              truly great, a ~magnanimous man is most ready to expose
 8753   2, 127 |                 7) that the magnanimous ~man is not {mikrokindynos},
 8754   2, 127 |              seekest dangers like a rash man, nor fearest them like a
 8755   2, 127 |            belong to magnanimity. For a ~man may have assurance not only
 8756   2, 127 |                  denotes ~chiefly that a man derives hope through believing
 8757   2, 127 |         observing that he is ~healthy, a man is confident that he will
 8758   2, 127 |                  to him and powerful, ~a man is confident that he will
 8759   2, 127 |               according to the mode of a man, hence he adds ~"or scarcely
 8760   2, 127 |              anything." For it surpasses man to need nothing at all.
 8761   2, 127 |               nothing at all. For ~every man needs, first, the Divine
 8762   2, 127 |                 human ~assistance, since man is naturally a social animal,
 8763   2, 127 |                 belongs to a magnanimous man to have confidence in ~others,
 8764   2, 127 |                 point of excellence in a man that he should have ~at
 8765   2, 127 |                 belongs to a magnanimous man to be confident in ~himself.~
 8766   2, 127 |                  properly ~strengthens a man in respect of evil, and
 8767   2, 127 |            Isidore says (Etym. x) that a man "is said to be secure ~because
 8768   2, 127 |                  a troubled mind, nor to man, nor to fortune." But a ~
 8769   2, 127 |                  nor to fortune." But a ~man's security consists in this.
 8770   2, 127 |              Rhet. ii, 5), "fear makes a man ~take counsel," because,
 8771   2, 127 |                  2: Further, no virtuous man despises what is helpful
 8772   2, 127 |                him. But the ~magnanimous man despises whatever pertains
 8773   2, 127 |                  Therefore a magnanimous man is not helped by goods of
 8774   2, 127 |               from the dignity of a wise man." And Aristotle says ~(Ethic.
 8775   2, 127 |                   3) that "a magnanimous man does not grieve at misfortune." ~
 8776   2, 127 |             Reply OBJ 2: The magnanimous man despises external goods,
 8777   2, 127 |              Para. 1/1~Reply OBJ 3: If a man does not think much of a
 8778   2, 127 |                   since ~the magnanimous man does not think much of external
 8779   2, 128 |                    and (Metaph. i) "that man should pursue divine things ~
 8780   2, 128 |                 are seemingly far ~above man. Since then presumption
 8781   2, 128 |                  be a sin, it seems that man cannot lawfully even think
 8782   2, 128 |                  and presumptuous for ~a man while in a state of imperfect
 8783   2, 128 |             presumptuous or sinful for a man to endeavor to advance towards
 8784   2, 128 |                  immortal things surpass man according to the ~order
 8785   2, 128 |                the ~order of nature. Yet man is possessed of a natural
 8786   2, 128 |               the Philosopher says that "man ought to pursue immortal
 8787   2, 128 |                is not presumptuous for a man to attempt the ~accomplishment
 8788   2, 128 |            worthy of great things. But a man is said to be presumptuous
 8789   2, 128 |                 Further, the magnanimous man looks upon external goods
 8790   2, 128 |                   iv, 3) that the ~"vain man," i.e. a vaporer or a wind-bag,
 8791   2, 128 |                  denotes a ~presumptuous man, "is opposed to the magnanimous
 8792   2, 128 |               opposed to the magnanimous man by excess."~Aquin.: SMT
 8793   2, 128 |                 2/2~Now the presumptuous man, as regards that to which
 8794   2, 128 |                  whereas the magnanimous man does ~not exceed his. It
 8795   2, 128 |                as a rule, wont to call a man presumptuous for ~going
 8796   2, 128 |               small. If, however, such a man be ~called presumptuous,
 8797   2, 128 |              regards quantity, as when a man thinks he has greater ~virtue,
 8798   2, 128 |              Again, the thing to which a man sometimes tends in excess
 8799   2, 128 |                  its measure, it makes a man high-handed, proud, ~haughty
 8800   2, 128 |           evident ~that the presumptuous man sometimes falls short of
 8801   2, 129 |           Further, that which heartens a man to do good and disheartens
 8802   2, 129 |                considered with regard to man's honor. The first is that
 8803   2, 129 |               honor. The first is that a man ~has not from himself the
 8804   2, 129 |                  that the thing in which man excels is given to him by
 8805   2, 129 |              others thereby: wherefore a man ought so far to be ~pleased
 8806   2, 129 |               three ways. First, when a ~man desires recognition of an
 8807   2, 129 |                  honor. Secondly, when a man desires honor ~for himself
 8808   2, 129 |                  to God. Thirdly, when a man's appetite ~rests in honor
 8809   2, 129 |                 as regards the virtuous ~man, in this sense that he should
 8810   2, 129 |           inordinately, it may become to man an occasion of ~doing many
 8811   2, 129 |              many evil things, as when a man cares not by what means
 8812   2, 129 |               Offic. i) that "the more a man exceeds ~in magnanimity,
 8813   2, 129 |                deed that the magnanimous man attempts in ~proportion
 8814   2, 129 |                 because the presumptuous man attempts great deeds ~beyond
 8815   2, 129 |          pertains to ambition. For if a ~man were to have an inordinate
 8816   2, 129 |                come into your assembly a man ~having a golden ring, in
 8817   2, 130 |          children." Now by seeking glory man ~seems to imitate God, Who
 8818   2, 130 |               that "glory inflames every man to strive his utmost": ~
 8819   2, 130 |                 Who will render to every man according to his works,
 8820   2, 130 |               while I am addressing ~one man."~Aquin.: SMT SS Q[132]
 8821   2, 130 |               one seeks glory: as when a man seeks glory for that which ~
 8822   2, 130 |             seeks glory, ~for instance a man whose judgment is uncertain:
 8823   2, 130 |             thirdly, on the part of ~the man himself who seeks glory,
 8824   2, 130 |              need, not His: nor does any man know Him ~unless he be taught
 8825   2, 130 |               for ours. In like manner a man may ~rightly seek his own
 8826   2, 130 |               OBJ 3: It is requisite for man's perfection that he should
 8827   2, 130 |               they know to be in another man, ~or in order that man,
 8828   2, 130 |           another man, ~or in order that man, knowing by the testimony
 8829   2, 130 |                it is praiseworthy that a man should "take care of ~his
 8830   2, 130 |                mind, which a magnanimous man should ever ~strive to keep
 8831   2, 130 |             because from the fact that a man is praised, or ~shown any
 8832   2, 130 |                  glory: seeing that as a man ~uses honor moderately,
 8833   2, 130 |                 said of the magnanimous ~man (Ethic. iv) that honor is
 8834   2, 130 |                  said of the magnanimous man ~(Ethic. iv) that he cares
 8835   2, 130 |      incompatible with magnanimity for a man to glory in the testimony
 8836   2, 130 |                  said of the magnanimous man (Ethic. iv), that he cares
 8837   2, 130 |                 praised. ~And so, when a man looks upon little things
 8838   2, 130 |                  in what the magnanimous man ~thinks little of, as stated
 8839   2, 130 |               opposed to the magnanimous man by way of excess, ~because
 8840   2, 130 |                 3) that ~the magnanimous man is not contentious, because
 8841   2, 130 |                 by desiring vainglory, a man appropriates to ~himself
 8842   2, 130 |                hearts," says: "Unless a ~man war against the love of
 8843   2, 130 |           received it?" Or ~again when a man prefers to God the temporal
 8844   2, 130 |                23,24): "Let not the wise man glory in his ~wisdom, and
 8845   2, 130 |                   and let not the strong man glory in his strength, and
 8846   2, 130 |          strength, and let not the ~rich man glory in his riches. But
 8847   2, 130 |             knoweth Me." Or again when a man prefers the ~testimony of
 8848   2, 130 |                prefers the ~testimony of man to God's; thus it is written
 8849   2, 130 |                Para. 1/1~Reply OBJ 1: No man, by sinning, merits eternal
 8850   2, 130 |                On ~the other hand when a man loses the eternal reward
 8851   2, 130 |                 1~Reply OBJ 2: Not every man that is desirous of vainglory,
 8852   2, 130 |                due to a virtuous or rich man.~Aquin.: SMT SS Q[132] A[
 8853   2, 130 |                  in so far as it renders man presumptuous and too self-confident: ~
 8854   2, 130 |                  it gradually disposes a man to lose his inward goods.~
 8855   2, 130 |                 and is something outside man himself. Therefore ~vainglory
 8856   2, 130 |               that are the means whereby man ~acquires honor, glory seems
 8857   2, 130 |           denotes the manifestation of a man's goodness: since good ~
 8858   2, 130 |                  which is in God's sight man acquires honor in Divine
 8859   2, 130 |                 which is in the sight of man he acquires excellence in
 8860   2, 130 |                end. For the reason why a man loves to be honored and ~
 8861   2, 130 |                   venial sin can dispose man thereto. ~(tm)Aquin.: SMT
 8862   2, 130 |                 1],4): and to this end a man may tend in two ways. In
 8863   2, 130 |             hypocrisy. In ~another way a man strives to make known his
 8864   2, 130 |                   obstinacy," by which a man is too much ~attached to
 8865   2, 130 |               have "discord," ~whereby a man is unwilling to give up
 8866   2, 130 |                  contention," ~whereby a man quarrels noisily with another.
 8867   2, 130 |                 disobedience," whereby a man refuses to carry out the ~
 8868   2, 130 |                with vainglory, in that a man thinks it a glorious thing
 8869   2, 130 |               sake of ~the former. But a man is not reproved for presuming
 8870   2, 131 |                   For every sin makes a ~man evil, just as every virtue
 8871   2, 131 |                  as every virtue makes a man good. But a fainthearted
 8872   2, 131 |                 good. But a fainthearted man ~is not evil, as the Philosopher
 8873   2, 131 |                 3) that "a fainthearted ~man is especially one who is
 8874   2, 131 |              from pride, since the proud man sets ~himself above what
 8875   2, 131 |                   while the fainthearted man withdraws from the ~things
 8876   2, 131 |              just as presumption makes a man exceed what is proportionate
 8877   2, 131 |                 so pusillanimity makes a man ~fall short of what is proportionate
 8878   2, 131 |               Hence it is possible for a man, by ~reason of the virtue
 8879   2, 131 |                  pride: ~when, to wit, a man clings too much to his own
 8880   2, 131 |                   that "the fainthearted man knows not ~himself: for
 8881   2, 131 |                  just as the magnanimous man tends ~to great things out
 8882   2, 131 |               soul, so the pusillanimous man ~shrinks from great things
 8883   2, 131 |               proper movement, whereby a man is roused to take vengeance, ~
 8884   2, 131 |                  whereby the soul of the man who suffers them ~is disheartened,
 8885   2, 131 |             presumption, since thereby a man withdraws from good things, ~
 8886   2, 132 |                  that "not every liberal man is ~magnificent." Therefore
 8887   2, 132 |                 iv, 2) the "magnificent ~man is not lavish towards himself":
 8888   2, 132 |                 OBJ 1: Not every liberal man is magnificent as regards
 8889   2, 132 |               Nevertheless every liberal man has the habit of magnificence,
 8890   2, 132 |                But that ~which regards a man's person is little in comparison
 8891   2, 132 |                Wherefore the magnificent man does not intend principally
 8892   2, 132 |               greatness, the magnificent man accomplishes it magnificently:
 8893   2, 132 |                 belongs to a magnificent man ~to provide himself with
 8894   2, 132 |              Further, "every magnificent man is liberal" (Ethic. iv,
 8895   2, 132 |                  2) that "a magnificent ~man will produce a more magnificent
 8896   2, 132 |                 of a sum of money; and a man ~may be hindered from making
 8897   2, 132 |            itself, which the magnificent man uses to produce a great
 8898   2, 132 |               which love the magnificent man moderates, lest he be ~hindered
 8899   2, 132 |                money regards the liberal man in one way and the ~magnificent
 8900   2, 132 |                 way and the ~magnificent man in another. For it regards
 8901   2, 132 |               For it regards the liberal man, inasmuch as ~it proceeds
 8902   2, 132 |                  regards the magnificent man in relation to some great
 8903   2, 132 |             Reply OBJ 3: The magnificent man also makes gifts of presents,
 8904   2, 132 |             fortune: so that even a poor man may be ~magnificent. But
 8905   2, 132 |                   and in this way a poor man cannot accomplish the ~outward
 8906   2, 132 |                   that "the ~magnificent man is like the man of science."
 8907   2, 132 |              magnificent man is like the man of science." Now science
 8908   2, 132 |                do not hinder the liberal man from giving and spending:
 8909   2, 132 |               belongs to the magnificent man to use his reason by ~observing
 8910   2, 133 |          apparently praiseworthy, ~since man's good is to be in accordance
 8911   2, 133 |               Ethic. iv, 2) that "a mean man is ~loth to spend money."
 8912   2, 133 |                  that end. Accordingly a man is said to be mean ~[parvificus]
 8913   2, 133 |                  when we say that a mean man intends to do ~something
 8914   2, 133 |              Accordingly the magnificent man intends principally the
 8915   2, 133 |                 4) that "the magnificent man with equal ~expenditure
 8916   2, 133 |                the other hand, ~the mean man intends principally to spend
 8917   2, 133 |          Philosopher says that "the mean man after going to great ~expense
 8918   2, 133 |                 is evident that the mean man fails ~to observe the proportion
 8919   2, 133 |                 from which rule the mean man declines, as stated in the
 8920   2, 133 |               counsel": wherefore a mean man is careful in his reckonings,
 8921   2, 133 |           reprehensible, ~because then a man does not regulate his affections
 8922   2, 133 |                  Just as the magnificent man has this in common with
 8923   2, 133 |                 common with the ~liberal man, that he spends his money
 8924   2, 133 |               pleasure, so too ~the mean man in common with the illiberal
 8925   2, 133 |                the illiberal or covetous man is loth and ~slow to spend.
 8926   2, 133 |                 do not bring shame on a ~man, since neither do they harm
 8927   2, 133 |                  of ~meanness, whereby a man intends to spend less than
 8928   2, 133 |                 opposed to it, whereby a man exceeds this same ~proportion,
 8929   2, 133 |                   which the ~magnificent man intends principally, in
 8930   2, 134 |              says (De ~Patientia ii): "A man's patience it is whereby
 8931   2, 134 |                according as it inclines ~man to good more effectively
 8932   2, 134 |             effective of good, incline a man more directly to good than
 8933   2, 134 |                 on the things which lead man away from good: and just
 8934   2, 134 |                  that which ~establishes man in a greater good (thus
 8935   2, 134 |                  on things that withdraw man from good, the greater virtue
 8936   2, 134 |                   is concerned, withdraw man from good more than any
 8937   2, 134 |                 which directly establish man in good, but also of ~fortitude
 8938   2, 134 |         undisturbed ownership; wherefore man is ~said to possess his
 8939   2, 134 |           therefore, is ~it possible for man, without the help of grace,
 8940   2, 134 |              strength of ~desire helps a man to bear toil and pain: and
 8941   2, 134 |           patiently. Now the fact that a man prefers the good ~of grace
 8942   2, 134 |                because it is dominant in man. Hence man is more ~prone
 8943   2, 134 |                is dominant in man. Hence man is more ~prone to bear evils
 8944   2, 134 |                  supernatural, wherefore man cannot tend thereto by a
 8945   2, 134 |         endurance of those evils which a man bears for the ~sake of his
 8946   2, 134 |                 proceeds from the love a man naturally has for his own
 8947   2, 134 |          patience. Yet sometimes a brave man does not endure evils patiently,
 8948   2, 134 |              chiefly about sorrow, for a man is said to be patient, not ~
 8949   2, 134 |               belongs to patience that a man forsake not the good of
 8950   2, 134 |                 consider the fact that a man may ~patiently endure evils
 8951   2, 134 |       inconsistent with ~patience that a man should, when necessary,
 8952   2, 134 |           necessary, rise up against the man who ~inflicts evils on him;
 8953   2, 134 |                 Just as by magnanimity a man has a mind to tend to great ~
 8954   2, 134 |              things, so by longanimity a man has a mind to tend to something
 8955   2, 134 |          longanimity) and the toil which man endures ~in persistently
 8956   2, 135 |               OBJ 2: Further, "by virtue man lives aright," according
 8957   2, 135 |               the case of ~the temperate man, in whom these passions
 8958   2, 135 |         performing ~the act: thus a poor man has the habit of magnificence
 8959   2, 135 |               fight, and the magnificent man until his work be accomplished.
 8960   2, 135 |               end ~of the entire life of man. Wherefore as regards these
 8961   2, 135 |              perseverance properly makes man persist firmly in good,
 8962   2, 135 |                   seqq. Now "before sin ~man was so framed that he could
 8963   2, 135 |                 Much more ~therefore can man, after being repaired by
 8964   2, 135 |               help of another. Therefore man can also persevere in deeds
 8965   2, 135 |                  help of God sustaining ~man in good until the end of
 8966   2, 135 |                  was given ~to the first man, not to persevere, but to
 8967   2, 135 |              itself. Wherefore the first man whom no man threatened,
 8968   2, 135 |          Wherefore the first man whom no man threatened, of ~his own
 8969   2, 135 |                 3 Para. 1/1~Reply OBJ 3: Man is able by himself to fall
 8970   2, 135 |                so far as he is concerned man makes himself to be persevering
 8971   2, 136 |                 Ethic. vii, 7) that "the man who ~is fond of amusement
 8972   2, 136 |                   that "the ~persevering man is opposed to the effeminate."~
 8973   2, 136 |                 praise because thereby a man does not forsake a good
 8974   2, 136 |                to this, seemingly, for a man to be ready to forsake a
 8975   2, 136 |              battering-ram. ~Wherefore a man is not said to be effeminate
 8976   2, 136 |                  speaking an ~effeminate man is one who withdraws from
 8977   2, 136 |                  by ~custom: for where a man is accustomed to enjoy pleasures,
 8978   2, 136 |                  just as the persevering man persists in good against ~
 8979   2, 136 |                  for it signifies that a man ~"perseveres in his purpose
 8980   2, 136 |                   whereas the effeminate man does so less than he ought, ~
 8981   2, 136 |              ought, ~and the persevering man, as he ought. Hence it is
 8982   2, 136 |                  OBJ 1: The reason why a man is too persistent in his
 8983   2, 136 |                  OBJ 2: The pertinacious man exceeds by persisting inordinately
 8984   2, 136 |                brave and the persevering man. Since, however, this ~pleasure
 8985   2, 136 |                incontinent or effeminate man.~Aquin.: SMT SS Q[138] A[
 8986   2, 137 |                  that are difficult. Now man, according to his proper ~
 8987   2, 137 |                Para. 2/2~Yet furthermore man's mind is moved by the Holy
 8988   2, 137 |                 sometimes it is not in a man's ~power to attain the end
 8989   2, 137 |                Holy Ghost works this ~in man, by bringing him to everlasting
 8990   2, 138 |                  the Divine Law is ~that man may adhere to God: wherefore
 8991   2, 138 |                 The Divine Law instructs man perfectly about such things ~
 8992   2, 138 |                  in order to live aright man needs ~not only the principal
 8993   2, 138 |                 mind, in ~the sense that man be prepared to fulfil them
 8994   2, 139 |          essential to ~virtue to incline man to good. Now the good of
 8995   2, 139 |                 to good. Now the good of man is to be in accordance ~
 8996   2, 139 |                  is ~that which inclines man to something in accordance
 8997   2, 139 |            temperance evidently inclines man to this, since its very
 8998   2, 139 |               becoming to it. ~Wherefore man naturally desires pleasures
 8999   2, 139 |                 to him. ~Since, however, man as such is a rational being,
 9000   2, 139 |                pleasures are becoming to man which are in accordance