Aristotle 's Nicomachean Ethics : Friendship

Firstly, Aristotle observed advantage friendship as a type of friendship that the friend is not loved for his or her own sake, however, they are loved for the sake of some good obtained from the other. This friendship does not last according to Aristotle due to the purpose that once the benefit of the good in the friendship comes to an end, so does the friendship, in other words, their pleasure in each other no longer goes beyond their expectations of advantage. For each individual finds the other pleasant only to the point that each would expect some good for themselves. Individuals with these types of friendship, take satisfaction from each other’s company just for their own sake. To elaborate a more practical name for this type of friendship would be an acquaintance. Hence such people do not find each other advantageous, therefore they have no need to meet. This type of friendship can be seen amongst older people, seeing that at that age they seek for what is advantageous. In brief, friendship of utility is often between opposite people, and is based on something that

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

Friendships of pleasure are based on the amount of pleasure the people get from being in the relationship. People who go to football matches together, or who go to the pub together might be in this type of relationship. They are friends for their own sake, because the friendship brings them pleasure and enjoyment, not for their friend’s sake. Friendships of pleasure are common among young people. Young people quickly become friends and quickly cease to be friends because what pleasures them changes constantly.

In Aristotle’s book Nicomachean Ethics, book eight; he talks about three different types of friendship. Aristotle believes in three different types of friendship, the three being utility, pleasure, and good/virtue. Friendship that is based off of utility is good for the sake of some other end. Meaning that people are only friends with one another because they both benefit from it. A friendship based off of pleasure is one where both people are attracted to one another based off of what they look like and who they are as a person.

In Book eight and nine of Nicomachean Ethics, Aristotle discusses the variations of friendships that are present in human nature. He further goes into detail on the terms and grounds on forming these friendships. I will be analyzing the different types of friendship discussed in Aristotle’s Ethics and answer the difficulties and obstacles present in trying to achieve the perfect friendship, the friendship based on goodness.

In his time, Aristotle wrote many works on different topics. In arguably one of his most popular works, Nicomachean Ethics, specifically in Book 8, he explores the virtue of friendship. He believes that there are three branches of friendship: that of utility (where two parties derive some benefit from each other), of pleasure (where two parties come together for the sake of pleasure received) and that of the good (where two parties of similar good virtues come together, admire one another for it and help each other strive for more goodness). The last of these types is of the highest form, with Aristotle describing it to be ‘perfect’. It is also naturally permanent unlike the other two, because these friends are not concerned about any other external factor outside of the other’s personality and virtues.

According to Aristotle 's views on friendships he believes that friendship is necessary to live a good life, inspires us to be virtuous, and is a kind of love. Aristotle also believes friendships help people predispose their character and keeps the youth away from errors. Additionally friendship gives support during weakness and helps people be generous and know when they need help. Aristotle views that there are three kinds of friendships, pleasure, utility, and perfect friendships. Pleasure friendships according to Aristotle are typically found in young people. Pleasure friendships are based on the person producing pleasure for the friend. Pleasure friendships tend to end once the person providing the pleasure stops. Utility friendships can be found in young or old people and is based on a person being useful to another. Utility friendships are fulfilling a person 's needs and is based on mutual use. Friendships based on utility typically end if the other person stops being useful. The third friendship is perfect friendship that is found through a state of perfected character. Perfect friendship is motivated by unselfishness and mutual self interest. Friendships that are perfect need to include people that are alike in character, virtue and social station/ equality. Perfect friendships according to Aristotle require time and familiarity. Another requisite is the mastery of self, the friends must know themselves before they know each other.

“‘...a misunderstanding of the very notion of friendship in an age when ‘friend’ is used as a verb...the authenticity of one’s relationships has an enormous impact on one’s health and well-being… ‘It’s easier to say what friendship is not and, foremost, it is not instrumental.’” Friendship in this day and age is automatic or online. Friendship should not be unauthentic in a way where it can impact a person’s well-being or health. The connection between two friends needs to be personal and not through a phone or tablet screen. In the 21st century, the word ‘friend’ is being used as a verb and not as a compliment or label.

Aristotle may have been a friend and student of Plato, but that doesn't mean he agreed with Plato's ideas on morality. Like many philosophers in Ancient Greece, Aristotle did not buy into the idea of inherently bad behaviors. A behavior cannot be one hundred percent good or evil, but a person can have good or bad traits that define their character. Aristotle said that all people are have a combination of vice and virtue within them. He uses this concept to explain his thesis in Nicomachean Ethics, that virtue is a disposition concerned with choice. However, this thesis cannot truly be understood without a deep understanding of a disposition.

In his Nicomachean Ethics, Aristotle explores virtues as necessary conditions for being happy. A virtuous person is a person with a disposition toward virtuous actions and who derives pleasure from behaving virtuously. Aristotle distinguishes between two types of human virtue: virtues of thought and virtues of character. Virtues of thought are acquired through learning and include virtues like wisdom and prudence; virtues of character include bravery and charity, which are acquired by habituation and require external goods to develop. As a consequence, not all people can acquire virtues of character because not all people have the external goods and resources required to develop that disposition.

Firstly, Aristotle asserts friendships based on the love of virtue is the complete type of friendship, compared to two other types (122, section 6). The two other types of friendships are pleasure, and utility. However, he asserts these types of friendship are not lasting, because they are created for the sake of obtaining a good generated from their peer. Insofar the individuals in the relationship generate pleasure, or provide a service of utility to each other (121 section 2 line 15-17). Problematically, once that pleasure/utility has ceased, the friendship will likely dissolve since the advantageous goods have stopped being provided (122 section 2 line 15-17). He does propose that a friendship based on pleasure resembles the virtuous friendship, because the individuals in these relationships aim to be pleasant to each other (126, section 4). However, a friendship based on the goods an agent has to give is considered a lesser friendship, in comparison to the virtuous friendship. It is because the peer has a qualification that makes them desirable, but there is no mutual desire/awareness to generate goodwill for the

In book eight of Nicomachean Ethics, Aristotle defines the three types of friendships that exist in the Greek word philia (a broader definition of friendship than one might think), which are based off usefulness, pleasure, or goodness, the three reasons for liking something: friendships of utility, friendships of pleasure and complete friendships. In the beginning, Aristotle says that friendship is a virtue or at least involves virtue. It is necessary to life, since no one would choose to live without friends even if he had all other material goods. Friendships serve as a refuge in times of misfortune, it helps prevent the young from making error, helps the old in their weakness, helps those in the prime of life to perform noble actions and holds cities together. Parents have a natural friendship with their children, and to a certain degree those who are similar. When men are friends, there is no need of justice, but when even if men are just, friendship is still necessary; and the justice that is most just seems to belong to friendship. Friendship takes time. Aristotle distinguishes between what he believes to be a genuine friendship and two other forms: one based on mutual usefulness, the other on pleasure. These two forms only last if there is utility and pleasure, whereas a complete friendship does not dissolve.

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.

The pleasures gained from enjoying another’s company in a friendship vary in age, gender and, even more specifically, in individuals. Where a young child may experience a strong liking for his or her companion’s presence on multiple occasions, an adult will be content with one solid interaction. The transition from childhood to adulthood also alters the level of comfort one feels within a friendship. As one ages, one becomes more sensitive to the actions of those around them and will quickly eliminate a friend if his or her doings are not favored. (Doyle, Smith 5) This assessment is a clear indication of how Aristotle emphasizes the benefit of comfort in a relationship