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The nature of friendship
The strengths and weaknesses in aristotle nicomachean ethics book one
Types of friendship by aristotle
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Recommended: The nature of friendship
In Aristotle’s The Nicomachean Ethics, he explicates the basic principles of friendship. However, he does not only explain friendship between two people. Aristotle delves further into the topic and sheds light on “intrapersonal” friendship – friendship with oneself. Although this idea of comprehending the relationship people have with their own selves might seem intricate and hard to understand, Aristotle applies the same principles of interpersonal friendship to the kind of friendship people have with themselves. By distinguishing which type of friendship internal friendship belongs to, defining what a friend is, and attributing that definition to both good men and bad men, Aristotle relates friendship to self-love.
Earlier in The Nicomachean Ethics, specifically in Book VIII, Aristotle states that friendship is threefold. There are three types of friendship which deal with three different concepts: utility, pleasure, and goodness. The first kind is where both parties essentially use each other for material goods. In this case, the two people do not love each other, but only love the profit they benefit from. The second kind is friendship of pleasure, where both entities enjoy the other’s qualities, such as intelligence, appearance, etc. Finally, there is the friendship of goodness. This friendship is said to be the most true and perfect. In this relationship, both individuals admire each other’s goodness and desire goodness for one another. One might ask, where does internal friendship fit into this threefold system? This can be figured out through a process of elimination. First, one must divide this person into two entities: the person and themselves. Immediately, we can eradicate the friendship of utility, for the person ca...
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... opposite of these good things. For example, given the type of friendship that is associated with internal friendship, a bad man cannot be friends with himself. Evidently, a bad man does not do good things and cannot desire good things for himself.
This being said, friendship is based on self-love. The friendship of the goodness deals with love since people who love each other want wants best for the other person. Therefore, a good man will ultimately love himself since he desires what is good for himself, as stated earlier. On the other hand, a bad person cannot love himself because he cannot be friends with himself. It seems to be that friendship is directly correlated to love. Therefore, internal friendship corresponds with self-love, meaning that in order to be friends with oneself, you must also love oneself.
Works Cited
The Nicomachean Ethics by Aristotle
Friendship can be debated as both a blessing and a curse; as a necessary part of life to be happy or an unnecessary use of time. Friends can be a source of joy and support, they can be a constant stress and something that brings us down, or anywhere in between. In Book 9 of Nicomachean Ethics, Aristotle discusses to great lengths what friendship is and how we should go about these relationships. In the short story “Melvin in the Sixth Grade” by Dana Johnson, we see the main character Avery’s struggle to find herself and also find friendship, as well as Melvin’s rejection of the notion that one must have friends.
Aristotle argues that friendship is a vital part of life. It serves not only as a means to bond individuals together, but also a necessity in achieving overall happiness. Aristotle comments on the various types of friendships that exist, and the role they each play in society. He explains three overarching types; utility, pleasure, and complete friendship. Yet, with family, friendship is different than it is with companionship. As Aristotle states in his piece, Nicomachean Ethics on friendship in families, “they all seem to depend on paternal friendship” (Aristotle, 1161b18). In The Aeneid, Aeneas and Anchises’ relationship, perfectly embodies this. The father son bond does not distinctly resemble one of the three types, rather it is a friendship in of itself; a paternal friendship.
Aristotle uses a rather categorical approach to friendship. By making strict delineations and then using examples, he establishes a rather strict definition of friendship that is created along lines of social class. He argues, among other things, that friendship must be between similarly virtuous men of equal standing. In addition, the purest form of friendship, and the one that Aristotle considers the only genuine friendship, involves that of two men and that is free from outside reciprocation.
Aristotle presents his view of the mutual desire for good in others, or Friendship in his work, The Nicomachean Ethics. He asserts that friendship comes in three types, Virtue Friendship, Use Friendship, and Pleasure Friendship. He distinguishes Virtue Friendship as the perfect friendship, leaving Use Friendship and Pleasure friendship as deficient friendships. C.S. Lewis presents his view of friendship, which is motivated by appreciation love, in his book The Four Loves in a manner seeming to correspond to Aristotle’s concept of Virtue Friendship. Lewis also presents his perception of Companionship, which seems to correspond to Aristotle’s notion of Use and Pleasure Friendships. Lewis presents a more modern and seemingly accurate rehabilitation
Late one evening, curled up in her nest, Harriet lay thoughtfully reading the last of Aristotle’s model of friendships: the perfect friendship. Though no secret to Harriet, Aristotle presents the idea that it is the most desirable and genuine of the three forms. The foundation of this friendship is not trivial, but instead the relationship is built on a common good and virtuous nature. As Aristotle explains, “those who love for the sake of utility love for the sake of what is good for themselves, and those who love for the sake of pleasure do so for the sake of what is pleasant to themselves.” Aristotle continues, “Perfect friendship is the friendship of men who are good, and alike in virtue; for those wish well alike to each other qua good, and they are good in themselves.” (concluding sentence or two...)
II In Books VIII and IX, Aristotle discusses the role of friendship in the good life.
Aristotle believes that everyone is in need of some type of friend, he states that “for rich people and those who rule and have power, there seems to be the greatest need for friends.”(page. 144, book VIII) Aristotle believes that we as humans benefit greatly from having friends, no matter who we are or what position we are in wealthy or poor. There are three distinct types of friendship that Aristotle directs his beliefs towards. These three types of friendships include: Utility, pleasure, and Goodness or virtuous friendship. Aristotle believes that friendship is something that is extremely important to have and should be held above many things. Friendship Utility is unlike the friendships of pleasure or goodness because as Aristotle puts it is “for the old” he explains that friendship Utility is a friendship that two people may have where they only communicate with one another for self-benefit or to gain something for one’s self. These two people are not likely to live with each other and at times may not even be nice to th...
Cicero believes all about the good in friendship whereas Aristotle believes friendship should be placed in categories. He also believes the old cliché that with friendship “you scratch my back, ill scratch yours.” I think that these two men are very knowledgeable on what friendship really is. Aristotle sounds like an opportunist to me. He would not be considered a loyal friend in my eyes and I would not scratch his back for a million bucks. Through both of their differences, you can clearly see who the “jerk” is, and who the sincere one is. You can see the “sharing out of the goodness of one’s heart” form of friendship as described by Cicero. Meanwhile, Aristotle claims that a friend gives only because he or she expects something in return. I refuse to allow myself or my views on friendship to be manipulated by Aristotle’s arrogance. Everyone in life deserves a friend that does not look for a reward. I personally like the saying “it’s better to have loved than to have never loved at all”. I believe that you should be someone’s friend whole heartedly and if you cannot be that person’s friend whole heartedly then don’t be their friend at all. There is a saying that I have formed from my own personal experience and it is “If you can’t exist in peace, don’t exist in pieces”. Although, some may not agree with Cicero and may even prefer Aristotle’s views that he has about friendship; if what he says is true then why on earth would you want someone to do something for you just because they can get something in return? It’s wrong! It simply amoral from my own point of view. I believe in doing well without looking for a reward in return. Life is much better that way. If there were more Cicero’s in the world, I believe this world would be a better
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On page 63 of Nicomachean Ethics Book 9, he states that it is absurd for an excellent man to not be granted a friend because friends may be the greatest external good. In defense of this, life would seem uneventful or lonely if someone did not have another to turn to either in most joyous times or the darkest of times. He goes on by asking whether friends are needed more in best or worst times of life , “ a question about weather friends are needed more in good fortune than in ill-fortune; for it is assumed that in ill-fortune we need people to benefit us, and in good fortune we need others for us to benefit” (63). Interpreting what Aristotle has stated, a friend will be there to praise your accomplishments and push you further in life, or he is able to encourage you and motivate you when you are distressed from an event that would be considered unpleasant. There is not envy in the eyes of a friend when a good man raises above expectations nor is there a hidden excitement when a good man fails; A requirement of a friend is to not be envious of a fellow friend but to be happy that your friend has reach their goal and to wishes the best
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Selfless friendships do not exist, the only friendships that will last contently, and without resentment must benefit both parties in some way. If the relationship is parasitic, and only one person involved is benefitting, then eventually there will be resentment and one or both persons involved will opt to end the friendship. In Shakespeare's Timon of Athens, this is most notably seen in the character of Timons, who gives all of his friends gifts and holds feasts for them, but recieves nothing in return when he needs it the most. Eventually, Timon realized his friends were false and lost hope in all mankind, when he was once a very generous, selfless friend. In the same respect, if no one is recieving anything from the friendship, the friendship does not exist. Apemantus' and Timon's relationship appears this way, as they seem to share a bond, but are never friends. Apemantus does not appear to be friends with anyone within the play, because of his belief that friendship should be selfless. The only true friendship in Timon of Athens is between Timon and Flavius, his steward. Even though Timon calls Flavius selfless, they both recieve physical gifts from each other, and there is no selfless exchange of affection.