§2. The remaining virtues that are clearly and exclusively social, will be easily seen to have no independent maxims; the conduct in which they are respectively realised being merely the fulfilment, under special conditions, of the rules already discussed. We need not, then, enter upon an exhaustive examination of these minor virtues---for it is not our object to frame a complete glossary of ethical terms---: but for illustration's sake it may be well to discuss one or two of them; and I will select for examination Liberality with its cognate notions, partly on account of the prominence that it has had in the earlier ages of thought, and partly because of a certain complexity in the feelings with which it is usually regarded. Considered as a Virtue, Liberality seems to be merely Benevolence, as exhibited in the particular service of giving money, beyond the limits of strict duty as commonly recognised---for in so far as it can be called a duty to be liberal, it is because in the performance of the more or less indefinite duties enumerated in chap. iv. we do not like exactness to be sought; a certain excess is needful if the duty is to be well done. And perhaps in the case of the poor this graceful excess is excluded by prudence: for though a poor man might make a great sacrifice in a small gift we should call this generous but scarcely liberal; Liberality appears to require an external abundance in the gift even more than a self-sacrificing disposition. It seems therefore to be possible only to the rich: and, as I have hinted, in the admiration commonly accorded to it there seems to be mingled an element rather aesthetic than moral. For we are all apt to admire power, and we recognise the latent power of wealth gracefully exhibited in a certain degree of careless profusion when the object is to give happiness to others. Indeed the vulgar admire the same carelessness as manifested even in selfish luxury.
The sphere of Liberality, then, lies generally in the fulfilment of the indefinite duties of Benevolence. But there is a certain borderground between Justice and Benevolence where it is especially shown; namely, in the full satisfaction of all customary expectations, even when indefinite and uncertain; as (e.g.) in the remuneration of services, in so far as this is governed by custom; and even where it is left entirely to free contract, and therefore naturally determined by haggling and bargaining (as market value generally), it is characteristic of a liberal man to avoid this haggling and to give somewhat higher remuneration than the other party might be induced to take, and similarly to take for his own services a somewhat lower payment than he might persuade the other to give. And again, since laws and promises and especially tacit understandings are sometimes doubtful and ambiguous, a liberal man will in such cases unhesitatingly adopt the interpretation which is least in his own favour, and pay the most that he can by any fairminded person be thought to owe, and exact the least that reasonably can be thought to be due to himself: that is, if the margin be, relatively to his resources, not considerable. And of a man who does the opposite of all this we predicate Meanness; this being the vice antithetical to Liberality. Here again there seems no place for this particular vice if the amount at stake be considerable; for then we think it not mean to exact one's own rights to the full, and worse than mean to refuse another what he ought to have; in fact in such cases we think that any indefiniteness as to rights should be practically removed by the decision of a judge or arbitrator. The vice of meanness then is, we may say, bounded on the side of vice by injustice: the mean man is blamed not for violation of Justice, but, because he chooses a trifling gain to himself rather than the avoidance of disappointment to others. And here, again, it should be observed, an element not strictly moral is included in the common disapprobation of meanness. For, as we have seen, a certain carelessness of money is admired as a sign of power and superiority: and the opposite habit is a symbol of inferiority. The mean man then is apt to be despised as having the bad taste to show this symbol needlessly, preferring a little gain to the respect of his fellow-men.
Meanness, however, has a wider sphere than Liberality, and refers not merely to the taking or refusing of money, but to taking advantages generally: in this wider sense the opposite virtue is Generosity.
In so far as the sphere of Generosity coincides with that of Liberality, the former seems partly to transcend the latter, partly to refer more to feelings than to outward acts, and to imply a completer triumph of unselfish over selfish impulses. In the wider sense it is strikingly exhibited in conflict and competition of all kinds. Here it is sometimes called Chivalry. Reflection shows us that the essence of this beautiful virtue is the realisation of Benevolence under circumstances which make it peculiarly difficult and therefore peculiarly admirable. For Generosity or Chivalry towards adversaries or competitors seems to consist in showing as much kindness and regard for their well-being as is compatible with the ends and conditions of conflict: one prominent form of this being the endeavour to realise ideal justice in these conditions, not merely by observing all the rules and tacit understandings under which the conflict is conducted, but by resigning even accidental advantages. Such resignation, however, is not considered a strict duty: nor is there any agreement as to how far it is right and virtuous; for what some would praise and approve, others would regard as quixotic and extravagant.
To sum up, we may say that the terms Liberality and Generosity, so far as they are strictly ethical, denote the virtue of Benevolence (perhaps including Justice to some extent) as exhibited in special ways and under special conditions. And the examination of the other minor social virtues would evidently lead to similar general results: though it might not always be easy to agree on their definitions.