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aristotle's argument on friendship
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All four writers, Aristotle, Cicero, Montaigne, and Emerson discuss the importance of male friendship, and all four characters make statements about the superiority of friendship above other associations. However, the tone, the interpretation of friendship, and manner of rhetoric is influenced by the translation of the individual writer’s culture.
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.
The writer who most directly addresses Aristotle’s assessment on friendship is Cicero in his Laelius: on Friendship. Quite bitingly, he begins with Laelius remarking that he does not claim to be like the Greeks “who claim the ability to deal with any subject you care to set before them, without the slightest preparation.” In fact, the whole presentation is in contrast with the didactic manner that Aristotle uses. Laelius, throughout the work, claims his lack of expertise in the subject, which is in stark contrast of Aristotle who assumed knowledge in the subject.
So while Cicero intentionally diverges from the style of Aristotle, he nevertheless adopts many of Aristotle’s maxims. Like Aristotle, Cicero argues that one must “place friendship above every other human concern” and that “friendship is only possible between good men” who are similar and equal to each other. Furthermore, in claimin...
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...ip, he seems to take an opinion of friendship that is based on his lonely life and that is aptly alien to the other writers’ views on friendship.
In examining Aristotle, Cicero, Montaigne, and Emerson’s views on friendship, one can see how the meaning of friendship has evolved through time and see the respective perceptions of friendship exemplify the cultural values of the writers. Aristotle took on a somewhat elitist viewpoint on friendship due to Athenian society’s social hierarchy; Cicero takes on a more realistic one because the politics of Roman friendships; Montaigne adopts a more modern interpretation of friendship as time has progressed and finally Emerson’s transcendental beliefs are shown in his writings about friendship. However, it is uncanny that despite the span of time and cultures, all agree on the profound importance of friendship for individuals.
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 wrote on many subjects in his lifetime but one of the virtues that he examines more extensively is friendship. Aristotle believes that there are three different kinds of friendship: utility, pleasure, and virtuous friendships. He also argues that a real friendship should be highly valued because it is a complete virtue and he believes it to be greater than honor and justice. Aristotle suggests that human’s love of utility and pleasure is the only reason why the first two types of friendships exist. Aristotle also argues that humans only set up these types of relationships for personal gain. But when he speaks of the virtuous friendships, Aristotle states that it is one of the greatest attainments one can achieve.
Cicero, in giving his advice to his brother on how to achieve the highest power in the land, (consulship) pulls back the curtain on how Roman politics actually work and that friendship is key if one wants to become a consul. He defines friendship as “whosoever gives any sign of an inclination to you, or habitually visits at your house” (Cicero 37). Cicero believed friends were people you could use as leverage by building loyalty and connections to build one’s social structure to achieve the highest prize of them all: consulship. According to Cicero, friendship creates problems, stating, “Your exalted character has compelled many to pretend to be your friends while really jealous of you” (Cicero 42). What Cicero is implying is that everyone is jealous of everyone else, and by making friends to become consul you also attract enemies who also desire power. Cicero describes three of these opponents “First, those whom you have attacked; second, those who dislike you without definite reason; third those who are warm friends of your competitors” (Cicero 42). One cannot please all in Rome, Cicero recounts, and because of this bitter struggle over power and private ambition friendship breeds
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 regards Virtue Friendship as perfect. He does not comment on the potential negatives, whereas Lewis more realistically presents possible dangers of his highest form of friendship. Lewis believes that the birth of friendship proper from companionship reveals friendship’s dark and idolatrous side. Lewis comments on the sense of inclusiveness between friends that can create an “us/them” tension that can be potentially dangerous. He believes there is danger in the sense that a partial indifference or deafness to the voices of the outside world may develop and morph into dangerous perversions of
Everyone in life develops at least one friendship in their lifetime, some stronger than others. In some cases a friend might ask for a favor that would be considered immoral. Cicero and Montaigne express their opinions toward this situation and how a true friend would act through the story of Blossius and Tiberius Gracchus. Both come to the same conclusion but they have different reasons as to why they hold that position.
“No one knows the exact definition of "Friendship"; however, they do have their own way to tell if they have a friend or not.”
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...)
Philosophers have discuss and debate about friendship and the true meaning to be a friend to others Aristotle have given requirements as well as qualities a friend possession within different types of friendships. He debates that a good man does not need friends but the points he brings up proves that a good man can not live a pleasant life in solitary.
Among the minor works of Cicero, the essays On Old Age and On Friendship have and always will be admired for their urbane, and cultivated style. The four collections of letters to his friends are among his most precious works. These letters are a spontaneous self-revelation of Cicero and an excellent source of information not the politics of ancient Rome.
The play Julius Caesar that is written by William Shakespeare, friendship is not always what it appears to be. There is a contrast throughout the play among real and fake friendship. Brutus, Cassius, and other conspirators want to kill Caesar before he may become king and corrupt the republic. To achieve their goal, the conspirators pose as friends and flatter him, make him belief them, and then give him bad advice that leads him into danger. Antony, in contrast, is a true friend who stays loyal to Caesar and serves justice to conspirators. Friendship can be good among friends, but if it is not true friendship in which friends are loyal to each other, then it will turn into a very bad situation. Whereas the conspirators dishonestly use a pretense of friendship to hide the reality from Caesar and use flattery to make that Caesar do what they wanted him to do, Caesar’s true friend, Antony, remains loyal to Caesar to the end.
Notherpundit argues that thinkers, like Emerson and Cicero, believe that we should not need our friends and that we should be able to do equally well without them. I disagree with the first part of Notherpundit’s argument because I believe that thinkers, who advocate for self-reliance and social nonconformity, are not against people needing their friends. These thinkers simply argue that we should not conform to our friends and that we should develop a better approach to friendship, one that does not involve conformity. According to Emerson, we should trust our own intuition and not jeopardize our individuality for the sake of fitting in with others, such as our friends. In order to do this, our concern for ourselves must outweigh our concern for others. For instance, Emerson exclaims that “what I must do is all that concerns me, not what the people think” (Self-Reliance, paragraph 9). Thus, we should not lessen ourselves for the sake of making our friends feel comfortable or let what our friends think of us get in the way of expressing our true thoughts and feelings. Instead, Emerson believes that we should be authentically ourselves at all times, never
The first idea of Aristotle that Aquinas quoted is the Aristotle’s idea that nothing is as appropriate to friendship as dwelling together. In the Nichomachean Ethics book VIII chapter 5, Aristotle says the following on living together as one of the main characteristics of friendship,” For there is nothing so characteristic of friends as living together” . In this quotation, Aristotle made it crystal clear that living together is one of the defining qualities of friendship. In his argument on the nature of charity, Aquinas had to explain how charity is a kind of friendship between God and man, and yet God as a spiritual being does not dwell with a man, who has a physical body.
In Samuel Johnson’s excerpts about friendship in The Norton Book of Friendship he illustrates different concepts of a true friendship and the reasoning for the deterioration of others friendships. In both articles, The Rambler and The Idler, Johnson evaluates the basics of friendship through honesty, pleasure, and times effects on opposition of interest. The theme derives from the antecedent that all good things come to an end.
As we begin a look at this effect on western culture consider the following observation, “Man friendships during the 19th century were marked by an intense bond and filled with deeply held feeling and sentimentality. Man friendships in many instances had a similar intensity as romantic relationships between men and women. Essentially, it was a continuation of the heroic friendship of the ancient world, coupled ...