We will next speak of Liberality. Now this is thought to be the mean state, having for its object-matter Wealth: I mean, the Liberal man is praised not in the circumstances of war, nor in those which constitute the character of perfected self-mastery, nor again in judicial decisions, but in respect of giving and receiving Wealth, chiefly the former. By the term Wealth I mean “all those things whose worth is measured by money.” Now the states of excess and defect in regard of Wealth are respectively Prodigality and Stinginess: the latter of these terms we attach invariably to those who are over careful about Wealth, but the former we apply sometimes with a complex notion; that is to say, we give the name to those who fail of self-control and spend money on the unrestrained gratification of their passions; and this is why they are thought to be most base, because they have many vices at once. It must be noted, however, that this is not a strict and proper use of the term, since its natural etymological meaning is to denote him who has one particular evil, viz. the wasting his substance: he is unsaved (as the term literally denotes) who is wasting away by his own fault; and this he really may be said to be; the destruction of his substance is thought to be a kind of wasting of himself, since these things are the means of living. Well, this is our acceptation of the term Prodigality. Again. Whatever things are for use may be used well or ill, and Wealth belongs to this class. He uses each particular thing best who has the virtue to whose province it belongs: so that he will use Wealth best who has the virtue respecting Wealth, that is to say, the Liberal man. Expenditure and giving are thought to be the using of money, but receiving and keeping one would rather call the possessing of it. And so the giving to proper persons is more characteristic of the Liberal man, than the receiving from proper quarters and forbearing to receive from the contrary. In fact generally, doing well by others is more characteristic of virtue than being done well by, and doing things positively honourable than forbearing to do things dishonourable; and any one may see that the doing well by others and doing things positively honourable attaches to the act of giving, but to that of receiving only the being done well by or forbearing to do what is dishonourable. Besides, thanks are given to him who gives, not to him who merely forbears to receive, and praise even more. Again, forbearing to receive is easier than giving, the case of being too little freehanded with one’s own being commoner than taking that which is not one’s own. And again, it is they who give that are denominated Liberal, while they who forbear to receive are commended, not on the score of Liberality but of just dealing, while for receiving men are not, in fact, praised at all.