For the sake of pleasure or utility, then, even bad Aristotle and friendship 3 may be friends of each other, or good men of bad, or one who is neither good nor bad may be a friend to any sort of person, but for their own sake clearly only good men can be friends; for bad men do not delight in each other unless some advantage come of the relation.
And in poverty and in other misfortunes men think friends are the only refuge. The cause of this deficiency lies not in some impairment in their capacity to reason—for we are assuming that they are normal in this respect—but in the training of their passions.
Just as property is ill cared for when it is owned by all, and just as a child would be poorly nurtured were he to receive no special parental care—points Aristotle makes in Politics II.
Such a bond of trust is what institutes the kind of intimacy characteristic of friendship. Such people Aristotle calls evil kakos, phaulos. To be sure, we can find in Plato's works important discussions of these phenomena, but they are not brought together and unified as they are in Aristotle's ethical writings.
Consider the example of your car not starting when you need to get to a job interview. Nonetheless, it is a pleasure worth having—if one adds the qualification that it is only worth having in undesirable circumstances.
Friendships based on advantage alone or pleasure alone deserve to be called friendships because in full-fledged friendships these two properties, advantage and pleasure, are present. He cites and endorses an argument given by Plato in the Philebus: Perhaps he thinks that no reason can be given for being just, generous, and courageous.
On the other hand, Aristotle does not mean to imply that every pleasure should be chosen. To say that there is something better even than ethical activity, and that ethical activity promotes this higher goal, is entirely compatible with everything else that we find in the Ethics. These are qualities one learns to love when one is a child, and having been properly habituated, one no longer looks for or needs a reason to exercise them.
One cannot be a friend to many people in the sense of having friendship of the perfect type with them, just as one cannot be in love with many people at once for love is a sort of excess of feeling, and it is the nature of such only to be felt towards one person ; and it is not easy for many people at the same time to please the same person very greatly, or perhaps even to be good in his eyes.
This is true of particular friendships, but also true of friendship as a general pattern of interaction. Which specific project we set for ourselves is determined by our character.
There is dispute over how to interpret what Aristotle means here: He rejects the existence of Plato's forms in general and the form of the good in particular; and he rejects the idea that in order to become fully virtuous one must study mathematics and the sciences, and see all branches of knowledge as a unified whole.
Acting for the sake of another does not in itself demand self-sacrifice. Virtuous activity makes a life happy not by guaranteeing happiness in all circumstances, but by serving as the goal for the sake of which lesser goods are to be pursued.
It isn't merely that it is nice for friends to help, to provide psychological support, but that we expect friends to act this way, are surprised if they don't, and frequently feel betrayed.
Aristotle always put special importance on the concept of friendship. He writes about it as a valuable possession and a path to a good life. He also said you'll run into three different types of friendship. Aristotle adds that friendship is indispensable for human life and happiness.
-Annis. So friendship is a necessary part of human flourishing. Given that we are social creatures, building relationships with others is a natural function, and friendships occur when we build these relationships well.
Aristotle seems to believe, in fact, that. Aristotle explains that friendship is the act of loving rather than the act of being loved. It is important that friendship be active, since Aristotle treats friendship as an energeia, akin to pleasure and happiness. A summary of Book VIII in Aristotle's Nicomachean Ethics.
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Aristotle figured there were three kinds of friendships. 1) Friendships of utility: exist between you and someone who is useful to you in some michaelferrisjr.com instance, perhaps you're friendly with your.
Nicomachean Ethics By Aristotle. Commentary: Quite a few comments have been posted about Nicomachean Ethics. Download: A text-only version is available for download.
Friendship seems too to hold states together, and lawgivers to care more for it than for justice.Aristotle and friendship 3