Magnanimity is a virtue if accompanied by intelligence. The magnanimous are concerned with honor. He who being really worthy, estimates his own worth highly, is magnanimous. He whose worth is low and who estimates it lowly is not magnanimous, but modest. He who estimates his worth lightly when he is really unworthy is vain. He who estimates it less highly than it deserves is “little-minded.” In good or bad fortune, the magnanimous will behave with moderation, he will not be too much delighted with success nor too much grieved at failure. He must take more care for truth than for the good opinion of men. He will not be servile, for all flatterers are mercenary and low-minded. He will not be given to the habit of too much admiring the great, nor will he be fond of talking about himself or about other people; he will not recollect injuries, nor be over-anxious, nor disposed to praise or blame. “The step of the magnanimous man is slow, his voice deep and his language steady: for he who only feels anxiety about a few things is not apt to be in a hurry: and he who thinks highly of nothing is not vehement and shrillness and quickness of speaking arise from these things.... But vain men are foolish and ignorant of themselves ... little-mindedness is more opposed to magnanimity than vanity, for it is oftener found and is worse.” Hence a just appreciation of one’s worth--knowledge of self, as Socrates would have said--is essential to Aristotle’s ideal man. Furthermore, meekness is a virtue only when it is a sign of intelligence. “He who feels anger on proper occasions, at proper persons, and besides in a proper manner, at proper times, and for a proper length of time is an object of praise.” The meek man is not carried away by passion. He who is excessively sensitive to anger is irascible. He who is unsensitive is a fool. Even the virtue of truthfulness must be exercised in moderation and with good judgment. The excess of it is arrogance, the defect is cunning or false modesty. Wit is also a virtue; the excess, Aristotle says, is buffoonery or sarcasm, the defect is clownishness. Justice is discussed in a manner quite different from that of Plato. The problem of universal justice is dismissed, and justice is considered in relation to various transactions between man and man. Hence the necessity of defining “right reason.” Aristotle turns to a discussion of Prudence, Intelligence, Deliberation, Wisdom. He says, “It is not sufficient to know the theory of virtue,”--the end is in “practical matters.” Aristotle holds the relation of morals to education is much the same as that which we found it to be in the preceding chapter. Mere precept and example are not enough; there must be general culture, and education should extend throughout a lifetime.