Aristotle: Questions And Answers On Aristotle's Ethics Of Friendship

Aristotle once said, “Friendship is a single soul dwelling in two bodies.” There are many things that go into the process of friendship. Some people deal with friendship one way while others deal with it in another way. Cicero had a lot to say about the different aspects of friendship in his time, but how would he view modern friendship? Some friendships Cicero may not be proud of; like the common relationships that are forced on in a classroom or work place and the lack of allowing nature to take control and make the friendships that are meant to happen. However, Cicero would be happy with the way the higher level friendships have developed in virtue

Friendship, according to Aristotle there are 3 definitions of friendship. Friendship of Utility, “thus friends whose affection is based on utility do not love each other in themselves, but in so far as some benefit accrues to them from each other.” Friendship of Pleasure, “And similarly with those whose friendship is based on pleasure: for instance, we enjoy the society of witty people not because of what they are in themselves, but because they are agreeable to us.” Friendship of the Good. “The perfect form of friendship is that between the good, and those who resemble each other in virtue. For these friends wish each alike the other’s good in respect of their goodness, and they are good in themselves; but it is those who wish the good of their friends for their friends’ sake who are friends in the fullest sense, since they love each other for themselves and not accidentally. Hence the

Throughout Cicero’s writing “On Friendship” he stresses the ideals and attributes that go along with having a respectable and a long-lasting friendship. Cicero was a large advocate that friendship was a virtuous and delicate attribute. He wrote through Laelius’ friendship with Scipio to discuss the different ideals and aspects of a why friendship should be treated carefully. Cicero holds friendship to such a significantly high standard, thus why he would agree with the quote by E.M Forster “If I had to choose between betraying my friend and betraying my country, I hope I should have the guts to betray my country.” Cicero would have agreed with this because he writes through Laelius and says we should do more for our friends then for ourselves, one should not be friends with tyrants and politics should not be involved with friendships. Cicero evidently holds friendship to a high esteem and believes it should take priority.

I believe Cicero position in the discussion about friendship is stronger than Aristotle’s position because Cicero believes friendship exists between two people, he also went deep in talking about friendship, the limits of friendship, how loyalty is important in friendship, the way friendships get stronger and older, which is also talked about the golden rule of friendship which he stated in section nineteen “put yourself on a level with your friends”. He also talked about the cause of friendship which he stated in section eleven that a belief in a man’s virtue is the original cause of friendship that friendship can hardly remain if virtue be abandon. By this , he made me understand virtue

Aristotle states that the “proper function of man consists in an activity of the soul in conformity with a rational principle, or, at least, not without it” (Page 17 1098a ll. 3-5). The proper function of man is needed to understand happiness. In this understanding, Aristotle explains that happiness is the highest good one could wish to achieve through human function. Aristotle states “a happy man lives well and fares well”(Page 19 1098b ll. 20-22). This allows the reader to begin questioning what the necessities are in order for one to fare well. One answer to this question may be in regard to friendship. Aristotle asserts that friendship is the greatest external good. According to Aristotle, it is possible to say that a friendless man is able to fare well because “supremely happy and self-sufficient people do not need friends”(Page 263 1169b ll. 2-3). However, “happiness, as we have said, needs external goods as well.” (Page 21 1099a ll. 32-33) With this being said, it can be determined that a friendless man cannot achieve supreme happiness, because, while he may be self sufficient, he is unable to perform acts of good for friends.

According to Aristotle, one can experience three different types of friendship. The first type is a friend who is used for utilitarian purposes. Aristotle, however, quickly dismisses this type. As an example, Aristotle explains that one could never be friends with wine; while wine is satisfying to the person drinking the wine, no person ever wishes wine good fortune (Aristotle, 32). In order for a relationship between two people to be considered a friendship, one must want good things for the person who they consider their friend and vice versa (Aristotle, 32). Aristotle continues to describe another type of friendship, which is friendship for pleasure. According to Aristotle, young adults are most likely to pursue pleasure-related friendships, because the young are more likely to live to please their emotions; they develop friendships and erotic relationships quickly (Aristotle, 33). Aristotle notes that since young people make decisions based on their emotions, they are quick to change passions, friendships, and lovers (Aristotle, 33). Although both parties receive equal pleasure in this type of friendship, Aristotle says that it is not a complete type of friendship because it is short-lasting (Aristotle, 33). Aristotle considers only one type of friendship to be complete, and that is friendship that is devoted to the other person’s virtue. This type of friendship, Aristotle says, is a friendship that is developed slowly and infrequently; this is the only type of

We are social creatures. We surround ourselves with other human beings, our friends. It is in our nature. We are constantly trying to broaden the circumference of our circle of friends. Aristotle understood the importance of friendship, books VIII and IX of the Nicomachean Ethics deal solely with this topic. A modern day definition of a friend can be defined as “one joined to another in intimacy and mutual benevolence independently of sexual or family love”. (Oxford English Dictionary). Aristotle’s view on friendship is much broader than this. His arguments are certainly not flawless. In this essay I will outline what Aristotle said about friendship in the Nichomachaen Ethics and highlight possible

I personally believe that Aristotle covered all aspects of friendship because you have to think hard and deep about what he is trying to get across. He is not trying to tell us we should do this and that for a certain type of bond, but he is telling us what this type of friendship will be like and what we should expect to happen and to at least try and aim for this goal. He is speaking in past tense rather than present because he does not want it to seem as if he is telling us what to do like we have no choice but to follow what he is saying. For example when he says that our highest goal is happiness, I agree with that because what mortal would just

Aristotle believes that there are two kinds of virtue, one being intellectual and the other being moral virtue. He states that Intellectual virtue comes from being taught meaning we’re not born with it. Moral virtue on the other hand we develop as we grow and gain an understanding of life. “The stone which by nature moves downwards cannot be habituated to move upwards, not even if one tries to train it by throwing it up ten thousand times” (N.E. II.1) Right there he is talking about how if you are designed to do one thing, it is impossible to do the opposite no matter how hard you force it. He talks about how we gain our virtues by practicing them and using them on a regular basis. That is how we learn

Within book 8 and 9 of Aristotle’s Nicomachean Ethics, he concludes that an excellent friendship is the most choice-worthy good an individual can externally attain (Aristotle 149, 1170a, section 7). However, in chapter 3 of book 8, Aristotle asserts the finest friendships are enduring insofar the individuals are good, and the virtues remain similar. However, his proposal about the similarities of virtues doesn't seem entirely correct since people gradually change over time, but the relationship can continue to be good and the individuals remain close friends. Aristotle would assert that if the virtuous character of the friend were to change, the friendship could potentially dissolve; unless the agent can return their friend to their original state of similarity. This is because his assertion about an enduring friendship requires that the individuals are both good and similar in virtuous behaviour. Nevertheless, this essay aims to argue that friendships are enduring through the means of gaining/building a state of mutual confidence in our friend, rather individuals being similar in virtue.

It takes two friends actively being friends to each other for the relational good of friendship to occur (Fowers, 2005). In real life there is no taking turns in “doing” friendship between friends because it is a shared good.

In Book II of the Nicomachean Ethics, Aristotle discusses the idea of moral virtue. Aristotle emphasized the importance of developing moral virtue as the way to achieve what is finally more important, human flourishing (eudaimonia). Aristotle makes the argument in Book II that moral virtue arises from habit—equating ethical character to a skill that is acquired through practice, such as learning a musical instrument. However in Book III, Aristotle argues that a person 's moral virtue is voluntary, as it results from many individual actions which are under his own control. Thus, Aristotle confronts us with an inherently problematic account of moral virtue.

In life there are many changes that can cause a true friendship to go wary such as marriage, divorce, birth of children, new careers, and sickness. However, through each of those events the two must remember to keep the intimacy, the letting down of emotional barriers and the expression of innermost thoughts and feelings, “that which makes friendships thrive must be an enjoyable one” and to “always interact” (Karbo 3). Although psychologists continue to research the formation of friendships the great philosopher Aristotle knew exactly how friendships formed and how the lasted.

“No one would choose a friendless existence on condition of having all the other things in the world (Aristotle).” Humans are social beings, social beyond any other creature in the world. Human interaction is a must for survival. It is in our nature. Aristotle understood this, he even had his own analysis of friendship. In the Nicomachean Ethics written by Aristotle, books VIII and IX are based off of friendship. Today, the definition of a friend is, “A person with whom one has a bond of mutual affection, typically one exclusive of sexual or family relations (Oxford Dictionary).” To Aristotle, friendship is much more than this. In this research paper, I will evaluate whether or not Aristotle’s analysis of friendship is applicable to the modern world.

Technology is changing the world in a fast pace. This is evident most especially in social networks. Due to the widespread and growing use of these new social media, especially social networking sites such as Facebook, researchers began to study its ethical implications.