Nicomachean Ethics

​Therefore, a poor person cannot be magnificent; for he does not possess the resources from which to spend large sums suitably. And he who attempts it is foolish; for it is contrary to what is fitting and what is right, whereas action in accordance with virtue must be done correctly. But magnificence is suitable for those who have such resources ready to hand, whether through themselves, their ancestors, or those with whom they are connected, as well as for the well-born, the illustrious, and the like; for all these possess greatness and dignity. Thus, the magnificent person is preeminently of this kind, and magnificence consists, as has been said, in such expenditures; for these are the greatest and most prized. Of private expenditures, on the other hand, magnificence is found in those that occur only once, such as a wedding and the like, and in matters about which the whole city or those of high standing are serious, as well as in the reception and send-off of foreign guests, and in gifts and counter-gifts. For the magnificent person does not spend on himself but on public causes, and gifts have a certain similarity to votive offerings. It is also characteristic of a magnificent person to build his house in a manner suitable to his wealth (for this too is a kind of ornament), and to spend preferably on those works that are long-lasting (for these are the finest), and to observe what is suitable in each case. For the same things do not suit gods and humans, nor a temple and a tomb. And since each of these expenditures is great in its class, and what is most magnificent absolutely is greatness on a grand scale, but in a given case it is greatness in these particular circumstances, and greatness in the work differs from greatness in the expenditure; for the most beautiful ball or oil-flask has the magnificence of a child’s gift, but its price is small and minor. For this reason, it is characteristic of the magnificent person, in whatever class he acts, to do it magnificently (for such a work is not easily surpassed) and in a way that is worthy of the expenditure. Such, then, is the magnificent person. But the one who exceeds, the vulgar person, exceeds, as has been said, by spending contrary to what is right. For in small matters of expenditure, he spends much and makes a show out of tune, such as hosting club-members as if it were a wedding-feast, or, when providing a chorus for comedy, introducing purple robes at their entry, as they do in Megara. And he will do all such things not for the sake of the noble, but to display his wealth, thinking that he is admired because of these things; and where he ought to spend much, he spends little, and where little, much. But the mean person will fall short in everything, and after spending the greatest sums, he will ruin the beauty for a trifle; and whatever he does, he will hesitate and consider how he can spend the least, and lament even this, thinking that he is doing everything on a larger scale than he ought. These states, then, are indeed vices, yet they do not bring disgrace, because they are neither harmful to one’s neighbors nor excessively unseemly.