How we cite our quotes: (Book.Chapter.Bekker #s); all Bekker line numbers are approximate, since they are keyed to the original Greek.
Quote #1
For even if this is the same thing for an individual and a city, to secure and preserve the good of the city appears to be something greater and more complete: the good of the individual by himself is certainly desirable enough, but that of a nation and of cities is nobler and more divine. (I.2.1094b7-10)
Aristotle's speaking here of the greatest good, which he posits is the "political art." He chooses this because human life is carried out in community and the best chance we have for happiness as individuals is to live in a just society governed by good laws. Though he values individual happiness and will talk about how happy individuals contribute to the health of the city, he makes no bones about who's more important here. Individual happiness isn't necessarily a casualty in the search for the common good—but it's a lot less important.
Quote #2
But he who is excessive and vulgar exceeds in spending beyond what is needful, as has been said. For on small things, he lavishes much expense and makes an ostentatious display of himself contrary to what is proper...And he will do all such things not for the sake of the noble but to display his wealth. (4.2.1123a20-26)
Those with money have an obligation to use their goods to help advance society. When a person abuses his goods by expending them as he shouldn't, he also does a great social wrong. Aristotle says time and again that members of a community (which is really a political "friendship") must contribute what they can to the common good. In this light, the vulgar person isn't just tacky; he's downright harmful.
Quote #3
But instances of good fortune too seem to contribute to greatness of soul, since the wellborn deem themselves worthy of honor, as do those who possess political power or wealth. For they are in a position of superiority, and everything superior in point of goodness is more honorable. Hence these sorts of things render people more great souled, since they are honored by some as a result. (4.3.1124a21-25)
Aristotle's being pretty slippery in his assessment of privilege here. In this conversation about the "great souled person," he seems to be saying that wealth guarantees virtuous nobility. And he kind of is. However, Aristotle isn't implying that all people with money are noble. While it may be easier for them to achieve a high moral standing, their power and wealth don't guarantee goodness, let alone a perfection of virtue.