The mean state is Liberality, the excess Prodigality, the defect Stinginess: here each of the extremes involves really an excess and defect contrary to each other: I mean, the prodigal gives out too much and takes in too little, while the stingy man takes in too much and gives out too little. (It must be understood that we are now giving merely an outline and summary, intentionally: and we will, in a later part of the treatise, draw out the distinctions with greater exactness.) IV. In respect of wealth (b): There are other dispositions besides these just mentioned; a mean state called Munificence (for the munificent man differs from the liberal, the former having necessarily to do with great wealth, the latter with but small); the excess called by the names either of Want of taste or Vulgar Profusion, and the defect Paltriness (these also differ from the extremes connected with liberality, and the manner of their difference shall also be spoken of later). V. In respect of honour and dishonour (a): The mean state Greatness of Soul, the excess which may be called χαυνότης,[17] and the defect Littleness of Soul. VI. In respect of honour and dishonour (b): Now there is a state bearing the same relation to Greatness of Soul as we said just now Liberality does to Munificence, with the difference that is of being about a small amount of the same thing: this state having reference to small honour, as Greatness of Soul to great honour; a man may, of course, grasp at honour either more than he should or less; now he that exceeds in his grasping at it is called ambitious, he that falls short unambitious, he that is just as he should be has no proper name: nor in fact have the states, except that the disposition of the ambitious man is called ambition. For this reason those who are in either extreme lay claim to the mean as a debateable land, and we call the virtuous character sometimes by the name ambitious,[18] sometimes by that of unambitious, and we commend sometimes the one and sometimes the other. Why we do it shall be said in the subsequent part of the treatise; but now we will go on with the rest of the virtues after the plan we have laid down. VII. In respect of anger: Here too there is excess, defect, and a mean state; but since they may be said to have really no proper names, as we call the virtuous character Meek, we will call the mean state Meekness, and of the extremes, let the man who is excessive be denominated Passionate, and the faulty state Passionateness, and him who is deficient Angerless, and the defect Angerlessness.