(I-II, Q. 62, A. 3). Now prodigality seems always to be
directed to some unlawful end, for the sake of which the prodigal
squanders his goods. Especially is it directed to pleasures,
wherefore it is stated (Luke 15:13) of the prodigal son that he
"wasted his substance living riotously." Therefore it seems that
prodigality is opposed to temperance and insensibility rather than to
covetousness and liberality.

_On the contrary,_ The Philosopher says (Ethic. ii, 7; iv, 1) that
prodigality is opposed to liberality, and illiberality, to which we
give here the name of covetousness.

_I answer that,_ In morals vices are opposed to one another and to
virtue in respect of excess and deficiency. Now covetousness and
prodigality differ variously in respect of excess and deficiency.
Thus, as regards affection for riches, the covetous man exceeds by
loving them more than he ought, while the prodigal is deficient, by
being less careful of them than he ought: and as regards external
action, prodigality implies excess in giving, but deficiency in
retaining and acquiring, while covetousness, on the contrary, denotes
deficiency in giving, but excess in acquiring and retaining. Hence it
is evident that prodigality is opposed to covetousness.

Reply Obj. 1: Nothing prevents opposites from being in the same
subject in different respects. For a thing is denominated more from
what is in it principally. Now just as in liberality, which observes
the mean, the principal thing is giving, to which receiving and
retaining are subordinate, so, too, covetousness and prodigality
regard principally giving. Wherefore he who exceeds in giving is said
to be "prodigal," while he who is deficient in giving is said to be
"covetous." Now it happens sometimes that a man is deficient in
giving, without exceeding in receiving, as the Philosopher observes
(Ethic. iv, 1). And in like manner it happens sometimes that a man
exceeds in giving, and therefore is prodigal, and yet at the same
time exceeds in receiving. This may be due either to some kind of
necessity, since while exceeding in giving he is lacking in goods of
his own, so that he is driven to acquire unduly, and this pertains to
covetousness; or it may be due to inordinateness of the mind, for he
gives not for a good purpose, but, as though despising virtue, cares
not whence or how he receives. Wherefore he is prodigal and covetous
in different respects.

Reply Obj. 2: Prodigality regards passions in