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Objection 1: It seems that using money is not the act of
liberality. For different virtues have different acts. But using
money is becoming to other virtues, such as justice and magnificence.
Therefore it is not the proper act of liberality.
Objection 2: Further, it belongs to a liberal man, not only to
give but also to receive and keep. But receiving and keeping do not
seem to be connected with the use of money. Therefore using money
seems to be unsuitably assigned as the proper act of liberality.
Objection 3: Further, the use of money consists not only in giving
it but also in spending it. But the spending of money refers to the
spender, and consequently is not an act of liberality: for Seneca
says (De Benef. v): "A man is not liberal by giving to
himself." Therefore not every use of money belongs to liberality.
On the contrary, The Philosopher says (Ethic. iv, 1): "In
whatever matter a man is virtuous, he will make the best use of that
matter: Therefore he that has the virtue with regard to money will
make the best use of riches." Now such is the liberal man.
Therefore the good use of money is the act of liberality.
I answer that, The species of an act is taken from its object, as
stated above (FS, Question 18, Article 2). Now the object
or matter of liberality is money and whatever has a money value, as
stated in the foregoing Article (ad 2). And since every virtue is
consistent with its object, it follows that, since liberality is a
virtue, its act is consistent with money. Now money comes under the
head of useful goods, since all external goods are directed to man's
use. Hence the proper act of liberality is making use of money or
riches.
Reply to Objection 1: It belongs to liberality to make good use of
riches as such, because riches are the proper matter of liberality.
On the other hand it belongs to justice to make use of riches under
another aspect, namely, that of debt, in so far as an external thing
is due to another. And it belongs to magnificence to make use of
riches under a special aspect, in so far, to wit, as they are
employed for the fulfilment of some great deed. Hence magnificence
stands in relation to liberality as something in addition thereto, as
we shall explain farther on (Question 134).
Reply to Objection 2: It belongs to a virtuous man not only to make
good use of his matter or instrument, but also to provide opportunities
for that good use. Thus it belongs to a soldier's fortitude not only
to wield his sword against the foe, but also to sharpen his sword and
keep it in its sheath. Thus, too, it belongs to liberality not only
to use money, but also to keep it in preparation and safety in order to
make fitting use of it.
Reply to Objection 3: As stated (Article 2, ad 1), the
internal passions whereby man is affected towards money are the
proximate matter of liberality. Hence it belongs to liberality before
all that a man should not be prevented from making any due use of money
through an inordinate affection for it. Now there is a twofold use of
money: one consists in applying it to one's own use, and would seem
to come under the designation of costs or expenditure; while the other
consists in devoting it to the use of others, and comes under the head
of gifts. Hence it belongs to liberality that one be not hindered by
an immoderate love of money, either from spending it becomingly, or
from making suitable gifts. Therefore liberality is concerned with
giving and spending, according to the Philosopher (Ethic. iv,
1). The saying of Seneca refers to liberality as regards giving:
for a man is not said to be liberal for the reason that he gives
something to himself.
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