1155a Our next business after this will be to discuss Friendship.¹ For friendship is a virtue,² or involves virtue; and also it is one of the most indispensable requirements of life. For no one would choose to live without friends, but possessing all other good things. In fact rich men, rulers and potentates are thought especially to require friends, since what would be the good of their prosperity without an outlet for beneficence, which is displayed in its fullest and most praiseworthy form towards friends? and how could such prosperity be safeguarded and preserved without friends? for the greater it is, the greater is its insecurity. And in poverty or any other misfortune men think friends are their only resource. Friends are an aid to the young, to guard them from error; to the elderly, to tend them, and to supplement their failing powers of action; to those in the prime of life, to assist them in noble deeds— When twain together go Hom. Il. 10.224 —for two are better able both to plan and to execute. And the affection of parent for offspring and of offspring for parent seems to be a natural instinct, not only in man but also in birds and in most animals; as also is friendship between members of the same species; and this is especially strong in the human race; for which reason we praise those who love their fellow men.³ Even when travelling abroad one can observe that a natural affinity and friendship exist between man and man universally. Moreover, as friendship appears to be the bond of the state; and lawgivers seem to set more store by it than they do by justice, for to promote concord, which seems akin to friendship, is their chief aim, while faction, which is enmity, is what they are most anxious to banish. And if men are friends, there is no need of justice between them; whereas merely to be just is not enough—a feeling of friendship also is necessary. Indeed the highest form of justice seems to have an element of friendly feeling in it.⁴ And friendship is not only indispensable as a means, it is also noble in itself. We praise those who love their friends, and it is counted a noble thing to have many friends; and some people think that a true friend must be a good man. But there is much difference of opinion as to the nature of friendship. Some define it as a matter of similarity; they say that we love those who are like ourselves: whence the proverbs “Like finds his like,” “Birds of a feather flock together,”⁵ and so on. Others on the contrary say that with men who are alike it is always a case of “two of a trade.”⁶ 1155bSome try to find a more profound and scientific explanation of the nature of affection. Euripides⁷ writes that “Earth yearneth for the rain” when dried up, “And the majestic Heaven when filled with rain Yearneth to fall to Earth.” Heracleitus says, “Opposition unites,” and “The fairest harmony springs from difference,” and “’Tis strife that makes the world go on.” Others maintain the opposite view, notably Empedocles, who declares that “Like seeks after like.” Dismissing then these scientific speculations as not germane to our present enquiry, let us investigate the human aspect of the matter, and examine the questions that relate to man’s character and emotions: for instance, whether all men are capable of friendship, or bad men cannot be friends; and whether there is only one sort of friendship or several. Those who hold that all friendship is of the same kind because friendship admits of degree, are relying on an insufficient proof, for things of different kinds also can differ in degree. But this has been discussed before.⁸

Perhaps the answer to these questions will appear if we ascertain what sort of things arouse liking or love. It seems that not everything is loved, but only what is lovable, and that this is either what is good, or pleasant, or useful. But useful may be taken to mean productive of some good or of pleasure, so that the class of things lovable as ends is reduced to the good and the pleasant. Then, do men like what is really good, or what is good for them? for sometimes the two may be at variance; and the same with what is pleasant. Now it appears that each person loves what is good for himself, and that while what is really good is lovable absolutely, what is good for a particular person is lovable for that person. Further, each person loves not what is really good for himself, but what appears to him to be so; however, this will not affect our argument, for “lovable” will mean “what appears lovable.” There being then three motives of love, the term Friendship is not applied to love for inanimate objects, since here there is no return of affection, and also no wish for the good of the object—for instance, it would be ridiculous to wish well to a bottle of wine: at the most one wishes that it may keep well in order that one may have it oneself; whereas we are told that we ought to wish our friend well for his own sake. But persons who wish another good for his own sake, if the feeling is not reciprocated, are merely said to feel goodwill for him: only when mutual is such goodwill termed friendship. And perhaps we should also add the qualification that the feeling of goodwill must be known to its object. For a man often feels goodwill towards persons whom he has never seen, but whom he believes to be good or useful, 1156aand one of these persons may also entertain the same feeling towards him. Here then we have a case of two people mutually well-disposed, whom nevertheless we cannot speak of as friends, because they are not aware of each other’s regard. To be friends therefore, men must (1) feel goodwill for each other, that is, wish each other’s good, and (2) be aware of each other’s goodwill, and (3) the cause of their goodwill must be one of the lovable qualities mentioned above.

Now these qualities differ in kind; hence the affection or friendship they occasion may differ in kind also. There are accordingly three kinds of friendship, corresponding in number to the three lovable qualities; since a reciprocal affection, known to either party, can be based on each of the three, and when men love each other, they wish each other well in respect of the quality which is the ground of their friendship.⁹ 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. 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. Hence in a friendship based on utility or on pleasure men love their friend for their own good or their own pleasure, and not as being the person loved, but as useful or agreeable. And therefore these friendships are based on an accident, since the friend is not loved for being what he is, but as affording some benefit or pleasure as the case may be. Consequently friendships of this kind are easily broken off, in the event of the parties themselves changing, for if no longer pleasant or useful to each other, they cease to love each other. And utility is not a permanent quality; it differs at different times. Hence when the motive of the friendship has passed away, the friendship itself is dissolved, having existed merely as a means to that end. Friendships of Utility seem to occur most frequently between the old, as in old age men do not pursue pleasure but profit; and between those persons in the prime of life and young people whose object in life is gain. Friends of this kind do not indeed frequent each other’s company much, for in some cases they are not even pleasing to each other, and therefore have no use for friendly intercourse unless they are mutually profitable; since their pleasure in each other goes no further than their expectations of advantage. With these friendships are classed family ties of hospitality with foreigners. With the young on the other hand the motive of friendship appears to be pleasure, since the young guide their lives by emotion, and for the most part pursue what is pleasant to themselves, and the object of the moment. And the things that please them change as their age alters; hence they both form friendships and drop them quickly, since their affections alter with what gives them pleasure, 1156band the tastes of youth change quickly. Also the young are prone to fall in love, as love is chiefly guided by emotion, and grounded on pleasure; hence they form attachments quickly and give them up quickly, often changing before the day is out. The young do desire to pass their time in their friend’s company, for that is how they get the enjoyment of their friendship. 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,¹⁰ 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.¹¹ Hence the friendship of these lasts as long as they continue to be good; and virtue is a permanent quality. And each is good relatively to his friend as well as absolutely, since the good are both good absolutely and profitable to each other. And each is pleasant in both ways also, since good men are pleasant both absolutely and to each other; for everyone is pleased by his own actions, and therefore by actions that resemble his own, and the actions of all good men are the same or similar.— Such friendship is naturally permanent, since it combines in itself all the attributes that friends ought to possess. All affection is based on good or on pleasure, either absolute or relative to the person who feels it, and is prompted by similarity¹² of some sort; but this friendship possesses all these attributes in the friends themselves, for they are alike, et cetera,¹³ in that way.¹⁴ Also the absolutely good is pleasant absolutely as well; but the absolutely good and pleasant are the chief objects of affection; therefore it is between good men that affection and friendship exist in their fullest and best form. Such friendships are of course rare, because such men are few. Moreover they require time and intimacy: as the saying goes, you cannot get to know a man till you have consumed the proverbial amount of salt¹⁵ in his company; and so you cannot admit him to friendship or really be friends, before each has shown the other that he is worthy of friendship and has won his confidence. People who enter into friendly relations quickly have the wish to be friends, but cannot really be friends without being worthy of friendship, and also knowing each other to be so; the wish to be friends is a quick growth, but friendship is not.