§ 2. Concerning Pride or Vainglory

— Notion. 1. An inordinate appetite of one's own excellence, which is the generic definition of pride, can be of one repudiating subjection, and this is pride of perfect reason, mortal from its kind, and the beginning of every sin; or it is of him who does not refuse to be subject, but with too great affection wills to excel, is too complacent in his own merit, true or supposed; it is an inordinate mode of pursuing one's own excellence. This is imperfect pride, venial, and a special capital vice.

2. It is a capital vice insofar as it begets presumption, ambition, vainglory.

Presumption is, in this place - for another presumption is opposed to hope - the appetite of undertaking something beyond one's powers. Venial from its kind, it becomes mortal if it turns out gravely harmful.

Ambition is an inordinate appetite of dignity and honor. It is venial, but becomes mortal by reason of the matter, of the means employed, or of harm effected.

Vainglory inordinately desires and seeks the manifestation of one's own excellence.

Vainglory of this sort is sought from an evil, false, fictitious thing, or one disproportionate to the intention; or among those who do not judge well concerning the thing; or without a due end. Venial of itself, it becomes mortal accidentally, as if it leads to boasting concerning a mortally evil thing. Cf. Sanchez, Decal. l. 1, c. 3, n. 4 ff.

3. Opposite vice. Those excesses are opposed to magnanimity, from which, also, by defect, one recedes through pusillanimity. By this someone, too distrustful of himself, declines honors, glory, or an office of which he is worthy. The fault is venial; it becomes mortal if you decline to assume or carry out what you were bound to furnish under mortal obligation.

— Opposite virtue. Magnanimity raises the soul to doing great things, or things worthy of great honor, yet proportioned to oneself.