FRIENDSHIP EAST AND WEST Philosophical Perspectives Edited by Oliver LeamanWETLTS Fire pbb in 1996 ‘pp Caron Pree ‘tts Suis, Church Rot, Rico Suey, TW9 204, “Typeset by Laser, Micha Suey Printed nd ound in Gre ein by Bids Ld, Go nd King's Lyn Alig eserved.No pa of is bck may be repied or ‘spo rtd ay for rb any leone, Techical or oer mens, om Known or bere inven nding pooping wd recording. na ‘sfrmaton rage oeeal ye, wet prison a “Sing tom he pain Brih Ltrary Cin in Publication Data ‘calor for iso aaa om he Bish Lary brary of Congres Pbicaton Data catalog ened fr is bok has ben ees ISBN0-707-ans8-6 a Contents Preface vi List of Contributors x Ineoduetion : Oliver Leaman Friendship in Plato's Lysis Bb Bian Carr nour, shame, humiliation and modem Japan 2 Pater Edwards ‘Teaching for fe: pedagogy and ffendshipin Socrates and Maimonides 136 Daniel H. Frank Friendship in Aristotle, Miskawayh and al-Gharalt 168 Lean E, Goodman Friendship, Equality and Universal Harmony: The universal and the particular in Acked of Rievault's De Spiral Amica” 192 Jian Hasedne Friendship in Confucian China Casi an late Ming 21s Whalen La ‘Secular Friendship and Religious Devotion 251 Oliver Leaman Friendship in tnian Philosophy 263 india Mahalinga ‘Si Thomas Aquinas and the Christan Understanding of Friendship 20 Patrick Quinn Index 21Introduction Oliver Leaman The topic of rendship as become very topical in philosophy recent, and itis intersting to speculate why this is 0. Toa certain extent it probably has something to do with the renewed concer for establishing the parameters ofa virwe ethics, and friendship i obviously particulary intriguing feature of such an ehics In addition, tore as been aot of work ‘done recent onthe nature of persomal identity andthe elf nd friendship ‘ies a number of important issues in this regard. Inthe relationship of fendship the individual i concerned to establish where she ends and were the frend begins, and how thei properties are inked in or for Such a relationship to become possible. These ar the way in which Aristotle tends to discus the topic, and they have mghty become the main eas of debut among contemporary writers. What is sometimes mising in such e dcate isan awareness of the sieificance of culture on notions of fenship. That i the philosophic ed "© concntmie upon a particular curl form of thenship tht obaning in slassical Greece and in the West ody and they write about tas though i comprised the whole nation of friends, Yet thre is more to fendship han is confined to parc cultural manifestation ofthe concep, and itis the imei ofthe esas inthis elton fo point wo Some othe diverse way in wich ends is explicate in ferent culture, and so broaden the notion ‘sl. There is intention argue that in his way We can bere aspects of fendcip which are not avaableto those working fom Arista por ‘poctivsInded, many of the conabutons spend much time discussing ‘Aristo, nde is lly a major figure in any gasp af ends whatever ‘lure is at issue. Aristo raised questions that clearly require anes ‘eparss ofthe cultural system within which one may be operating, On the ‘ter hand rom the perspective of a particular notion of religions faith, oF {fom the point of view ofa ype of society very iret fom that of Greece nd the West, aspects ofthe notion of fendshp are highlghed which do ot {appear tobe very important osherwiseFriendship East ond West a aerate sis ome my om nid ccnp county ra tty stom one ag Sepaetecatentt ennai rete et vol ee aan oe Gar csts gel Maal Migs nt oacting "Mose ocnwe eu we ges ene pe py si Seton in OOo om ee of Sei wcgparta ei xed em ower Seton enema teetis oer met ch ro ern ‘epee a ny tap rcpt oe Succr tcaip on mfg eve cing Son een spe ere ty wel tp ‘tne ec wc semen hr sce, bart wel Pantene ores nach aciocch eee Tee cone cheno Tes of pape nim ee ed phy niin tin ccnap nn oa Ldosotsn whl pt bt Enc nonin inotnen ny fed no wot ‘ipa hp sa supe wee el tech om Wc pope pow hy ey So tral ens inon On eee eg wep to Sr inow hy aa en hed may wl ca ‘tee brn whe ae ey ee oes ‘Tso dope tng tT fain me i ‘hth tie pay by ways ih we male esi ntilcenyber ote a cay wah ‘cine gone an pegs nasapblt expen revnete be about the well-being of every member of the group, while in cesta sey lombcig hae Oeste ee ne ‘communities, if one may use that word, ofthe ethics of the market, the Sie hd wih ne nay ay chimps ol, ‘ning ep ojo ep een mes oe ‘rn faniy ants oo obvious tht oe shoul define oes relationships 2m nay. tte os Sag ee toe ences Inoroduction ‘Sone societies which emphasise ritual wil make it ificult for elation- ships of iendship inthe Aristotelian sense o develop. On the other hand, ‘here are doubles aspects of ital which are so deeply embeded in mach ‘haviour that they are far fom perspicuous and which alter the Navour of {ends despite the intentions and beliefs of the agents themselves, This 's probably prevalent in muck behaviour in Western societies, where indi viduals are hesitant to extend ther etcle offends beyond a relatively small number because they are pessimistic about the possibilities of ati ing the sor of elatonships with more than afew people which woul for ‘hem constitute rendship. The commesdiiation of values which i such a ‘common featur of contemporary Werte culture is no noticed by those living within it, and yet it constantly overides what might Be natural ways ‘of trying to reach otto others and thus enich thei ves and those of wider cre In his early dialogue, Lyi, Plato makes some challenging ematks 08 ‘iendship. What i particularly imtresting in his treatment is how para sNFm (Because of d) and let = Lysis sou, ares then learning, i= ignorance, «= wefan INP & Fe INFe (because of so these cases larly illstrate the ranstiveness of the NF ream ane basis ofthe tity relation “because of Butthatwlity notion, manifested a the “forthe sake of” resins ables Socrates to construct his argument for the proton phioe It ‘mode of pia i genraly applicable, it seems tht wea gogo foredintoan infinite regress, where any one hing thats fendi forthe sake of something ese that i a fied and that is um saat for yet something else that end. To stop the repress we ms tha Something i fend but not forthe sake of something ee: Welthen, arn't we bond og ired going on like hat and give, ‘or ele ave at some point of erigin which will not refer wo another fend bat wich will constitute the first thing tata, forthe ake of which we sy that all thes too ae fiends ‘The trastivnes ofthe reltion forthe sake of i obvions ema Ut cal it FS, and ep = pleasure (a pleasant physical existences" appinss (estate of the soul). Then IMESA& AESp-> mFSp (because ofd) a FSUd uP, oF (became of) ‘ih is what we shoul expec given tht Fe flection of era SESS ol mone anting which i «fend fr em szchingehe which ind brows chip om sont Now aul c Epon othe a quotation would be th of cerning eat, wefan) are been for the se or ruse te willbe nite repress unless the chains of “orth te amie sevice. Na essay ate 08 Bo Set Stings forthe sake of which ober i Test Bt Sora ke hes chains terminate ot he sane PE nace ‘Mitrocaue eta aero te ed % ll Friendship in Plato's Lys Moreover he suggest that athe rest may notre be ind a al except ae ie ‘ay fea about this hal te ter tings, which we said were My etn ake of thtthing being sit wee phantoms oft my ean tha that at thing maybe whats ell and truly 2 frend And mare postive sake of some oer thing A he tings we say ae our ends forthe sake of aaitatend are clea frend in name only; whereas whats eally i pul be that thing in which all hose so-called friendships Ins, he vanstiveness of the relations NP and FS, in terms of which canna has unpacked the idea of philia~ transitvenes being based in Sere on the dea of tity has brought him to the proton pion. ‘raat war not enough, Socrates now finally notes very awkward contamuntceindsed. Since philia is based om wit, and things ae ‘Stranded ou of that iit, what should we sy about he proton pion Mins ne have acquired i€? There is nothing we then lack, so we Have no Tee (NF) anything and we have nothing left to befriend. The proton ‘htm bot on bjt of pila once we ave acquired, it 1ooks avery ij to terminate the chain of endships™. And even when we have ‘hye got there whon we ail ave a lack and hence ance fr fiends, it ‘peas thatthe good” snot actully valued for its owm sae but fo the ‘iyi has jn alleviaing the bad ‘Tenis the good loved because ofthe bad? Suppose tha... the bad were emoved and dd not interfere with anything, body, soul or the Ther thingy which we sy ae in themselves nether bad nor good ‘Would’ the good be of 0 use at all tows in that ase, but have Ireome useless? Yousef nothing harmed ws any more, we'd have ‘to eed of any benoit et Because of the bad that the good is love by us, who are Between the good and the bal? I it of no use ialforiowm sake™ ‘Transitveness and wility have done their damage in producing this unhappy conclusion. Ado that Socrates" readiness to allow the tems of ‘he pha reltion tobe objec (tbe good heh et) andthe damage tems ineviuble He bat no chance of making sense ofthe norma, symmetrical ‘nd onrnsive personal lationship which Lysis and Menexenus enjoy, ‘ore as onthe contrary come to deny bath boys the tle of rend” and fale finds happy aerative abject wo which to apply it 25Friendship East and West Artte’s perfec friendship’ ls symmetrical and not tity Aste devotes two books ofthe Nicomachoun Ethics - Books 8 and ‘oacwefl discussion ofthe mae of fendship. He makes no mention of laos Lysis in these pages, yet he clearly has this text in mind. He treads ‘ery cacily tro the minted which Plato ha richly ai over he ‘ery ‘ne thing Arist very careful to avoid is allowing the rslaton is end of” tobe objects: Tewoul, for example, be absurd for 3 man to wish his wine well. If hes any wis nthe mater, tis tha the wine may keep, otha he ‘san tatethe joys of ossssion* Ande squarely places the socal the heat of his treatment, Phi, he am eee css eee a er EE carla eee ss Ai a el tl dm dof emi sper te ee a tel mea mao iae rete a a ee tema mane aie; Tey te ini tenn se il sae eeresten eas am mene teiteg etree eee Saeemmenmeace ce eel Se eeoatripamannstn este Tattink owen maglogtir sso Tape wince ane 2 ie he Pence Sens cet Teneo las they hve in ach the s city er Heard terete rs of he ‘Plesat i themsefvn” In theca of fendsip wich =e 's metivatedby the goodie, the situation 2% Friendship in Pat's Lysis itis only between those who re good, and resemble one nother in thee godnes, that friendship is perfect. Such finds are both ‘ood in themselves and, so far as they ae good, desc the gd of ‘ne another Bu it is those who desire the good of thei fries or thei fends sake who ae most completly fiends, since each loves the other for what he other isin himelf nd not for something he bs shout him which e need nothave Hence friendship motivate by a desire for the good ofthe befriended ‘Aristol calls “perfect fends’ and secs ita superior outlty rend ‘ship or pleasure riendship. The main point to note is that Aristotle sees perfect fiendship as quite ferent from a relation which aims for some wilt forthe befinder. I takes fendship in itself 10 be the end, and not just the means: i is “friendship for fiendship's sake’ Not that such perfat friendship most avoid any kind of pleasure or uty, bat that the motivation forthe fendship mart ot ei such pleasure owt, for ‘when two such men ae fiends cach is good not ony absolutely but tm elation tothe eter, the good being both good in themselves and profitable to one another. So tis kind of fiendshipincides the tultarian kind. Bu also includes the hind which has pleasure for is motive. For each ofthese finds is peasant in bath Ways, since ‘he good ae pleasant both in themscves and to each ther Aristotle has noticed, then, hat there are certain features of fiendship beswoen persons which distance trom phiia towards objets, and inthe case of "perfot endship' distance i frm lity a its motive. But what ofthe alk important feature of exipocity, which used above to explain the symmetrical and noatansitve logic of "isa fiend of? On this Aristo is very dear Goodwill or Benevolnes-.. must be reciprocated ifs to become ends: whore its not recprocated we ean only ay that oe ofthe ‘pares i well disposed towards the ater. And not only must the Feeling hetwecn fends be reciprocated: the fends, suggest, must be alive to this... To be ftends then men must have (a) muta ‘goodil, taking the form of each partys wising the god ofthe ‘other (knowledge ofthe existence ofthis fling ™ So Aristole appears to reognise a kind of reciprocity such 1 emphasised above, the kind in which the reciprocation of good wills ‘mutually recognised by th parties concerned. And so far we can say that ‘Ariss treatment of fiendship ison very much th ght rac, avoiding nFriendship East and West the pas ofthe wile se of phil nd so avoiding the ‘impasse of the Lysis. ee tach cnsideraion of Aristotle's peret csi sage ht haat ly cognate nto epoca cg Sa a ‘cing ech oer niet ght For Arse’ pre fh inves nety ams eopsion fpresed good wil ome sich caldwell ae pace x date. Recpcty, in ny ant involves entering ino a varity of cognitive. emotional and valitonl sats» Seat ene eee ues Heat Semersmttnsos inlia e ually succesful at maintaining these A the dara até hem ina eualynon-ambivalent way, fr af ‘nmin mdi vi with he more els and selec 2 OO Friendship in Plato's Lysis ‘Thess 4: The central features of friendship are intrinsic Aristotle as come close oan understanding ofthe real nature offend ship in his recognition that perfect friendship” isa social relation, hati tsa symmetrical logic and that tt not a tilty notion. Ii part of, or contbuts towards, eudaemonia. Bute has lft some work 60, fr we ‘may now ask the fllowing: What i the "god? which such friendship seek? And what role does friendship payin eudaemona, nou ling ‘ur potent as human Beings? “To find oar answers we have to look jst litle deeper into the rsi- prosity offends. Then we wil cover that, although friendships (in the senses far explored) no for anything, we can indeed expect an awful Tot om ou fiends, Let sft, however fake an instructive passage from ‘Jowe's own introduction tothe Lysis in The Dialogues of lao: Friendship is the union of two persons in mutual affection and remembrance of one another. The friend can do fori fend whate ‘annot do fo hinself He can give him counse in ime of difficulty, theca teach him ose hime thers sce him’; he cn stand by ‘i, when all the work! are against him he can glen andenlighten ‘im by his presence; he can divide his sorrows, he can “double his joys’... When the heart is fling and despair sting in, then to Inarthe voice o grasp the hand of «friend, in a shipwreck, im 3 eft, in some oer fur or misfortune, may restore the necessary ‘courage and composure tothe paralysed and disordered mind, and convert the feeble person imo aero." And Jowett adds dite warning 1 those who take thei endships too lighilyor with oo litle tact and insight ~and we may ado those, who in teatng eendship as ality notion, thereby mistake thir tends for ‘nears rather then ends themselves: “The sweet draught of sympathy isnot inexhaustible; and it tends to weaken the penton who 00 fely partake of it ‘What Jowot has dawn our attention tin words writen inthe 1870's ~ are ingredients in a fends relation which ae “intrinsic Far from ‘being the wees to which one may tones ends once one has them they are the very core of the friendship relation itself Jowet's benefits of ‘endship are no mere consequential advantages we might or might not get From our ends, but the very essence of renship itself “Tiss because on entering into areltion of enh these Features ae created, ever and above any pre-existing features of the penens involved Before feniship, «and do nt “notice cach oe’ they do ot mually 2»Friendship East and West mote each othe’ penonboot hey do not share a bond of sympathy of trast funds, f support and pleasure in each ther’ cepa. The epi offenship,whershy fend te each otra sain cach oh ina iret ight 38 U ptt above, is something which canotpre-aata fit ants something which he rien relation creates ‘What, thei be ase of fendship? Friends are not for anything. adit wwe we our finds they are thereby abused and the friendship prea nemined. We do not use them to ou advantage tthe cot, fr they ae ‘ot means but ends. We do not treat them as opportunites forse advancement, for ratifying our own ist for power, for contol fr ena ing ou reputation, for wining oer estcem, Friends, on the contrary, provide us with the chance to exercise ceria four capacities as human beings, andi his way friendship conr butte udaemonia. Friendships allow us to engage in rutual tras muta ‘upper aod mul understanding and thereby our humanity isin vey el sense made real. What we ate capable of cannot be discovered int solitary extence orn the cold, competitive rivalry which sadly masks oo ‘much of han exisence. The ned for friendship is tral eudacmoni Notes 1 rw coro gratin thon ends collngus and sues who ‘eve hepedmetofnda way ofexpeningnyWeason ready althet wo, elc: Micnl Cla, Pa Hallam, Ehzabets Ky lad Na ‘pa rul Neoibo Janes Weber, and Terence Wilkerson naan Teo pve me parla. oe aon dy hak and Chapter ters 0 4 aoatiap at 5 S06 Vib Sap ane i ‘ Aan Univerty Pre 1973, oat on py td 7 1. s ry ° 1 10 21a 1M fy 20 2 bye tae 1 thatch Friendship in Plato's Lyte 1 pat Beran 1 fon Si se Biase seni Era ie Wat Bsa ce. 20 Meri tase Acton en fcr omcheancgen tone Mem mr ba Venpa FyFriendship in Ai totle,Miskawayh and al-Ghazali* Lenn E. Goodman ‘The Muslim theologian a-Ghazal (1056-1111), known athe Proof of Islam, bil his system of Islamic ethics on the framework establish by the Persian courte eticst Miskawayh (936-1030). He elie inpartcube ‘on Miskawayh in recasting the command ethics ofthe Qur'an and the {exemplar thie of the sunna ina the Frm of Wire ei. But ont) to the early evaluations of my teachers, Richard Walrer and Sir Haron Gib a5 Muhammad Abul Quasea and Mohamed Ahmed Shri have shown, Ghar didnot simply adopt Miskawayhs chic in oo He sifled iteneally, omiting what di not suit his aces and rely suplving eas From other philosophers. Pets! Su themes in particular change th ver ‘ast of Ghaai'sethis dramatically from that oh philosophical sures ‘As Thave shown, he fillet all that smacked of humanism and secularism ftom the ethics of his sources before inorporatng thei eas it his Ov treatments. The present paper aims to sbow the dramatic effect of sich ‘modifications on Ghazals teatment of friendship. shal start fom 20 fnalysis ofthe Aristotelian ial of iendahip, examine its aculiraion in the Islamic context by the work of Miskawayh, and then turn 10 {1-Ghacili’s adaptations. The case isnot simply one of the deletion ot dlmotion of the clasial ideal of fendship preserved by Miskavayh where friendship or fellowship ithe coment of society. Rater, Chaz {ubtitutes for that secular cement Su intrpretation ofthe Quranic ideal ‘of brotheod. {want o explore the meaning ofthat substition, ering of te Sony i a Coan Powe ie ie andal-Ghacal Friendship in Aristotle, Miskawayh ad t- a Vir and asthe FPrenship x Arist Reciprocsed Cement of S the Nico rcot of the moral vies in te Nw, te Ait’ foots et ne No i Ae oda ii) cer x RPO 2 Ce ne carng fr me an fe fe eae egard the interests of others. ‘Thos: Siesta mints 1 oh Ts Mt assy treo Oe WNT Seca ca ee Other oka forte ake foe PPS ‘return, ie mey ‘pecause of the good times that ce neg a aw mesebay emesis : ‘withstand strains, 10 overes ‘Teg ere tren, abi 0 ocr st Capa ace (rhin is) and © See interested aad choo rst, prev 1 te dates, PS Fang not coming on the lity oF PTS ot Oe a Se ae nl ee an se Sete afte cat Ok cat a ee Ou ee he See se etree te ne Gat soe me rm en Se re ae yA ae es oe ee oe eis A ae rece sb lk cent meat coae scom ce ere rd = See a bape oe Petey eee meme any sy cena ma sae mee i ly rejoice in one another tha persona interests are nl cee pen = ao that fiends will genuine ven tat ne wn ae hi a bey ‘nobility, is 8 palpable te a rs deaing he nF an Att ei eer ey whe ee Pa Strand achive" ri ata rensona i! a i te sees 0c ns ses cao oni flay. Fo if won oan terest (8 0 Sinn te insicaly wore 1saod unselfishness becomes meaningless. Only pea! er pg mead Stnguish acting out of nobility ffm ating nally, yo of reverence forthe moral law. Andonly cad would place oblast as an end worthy of choice for is own sake on all fours wk motes desve sy fom ordinary apes or sensory psoas W. FR Hari ets Aristo own defence expose the equioeion in which each pay acs th phrase “lover of enc te th may love to people who assign themselves the greater sar of wel hones, aed boil pleasures; fr these ae what most people dese and sy themselves about a though they wee the bes ofall ings, which se aways anious that he himel, above all ings shuld act jt perately ori accordance with ny oer of th virus, and in enc voe always toy to secure fr himself he honourbl course, nene woul cha mana lover of slfor blame him Bat infact uch aman wuld ss ‘mor than the ete ovr of seat all events he assigns thins things that are bles and best and pleats the mos authori element ims and in all hings obeys tis, and jt a nt o ay ter organized whol is most properly Mentiied wih the mon authori Nowhere docs Aristo’ enterprise of ranting Pato’ poy ito prose ave preset than nis count of fendi. Plo hd sought sod found the meaning of eos on coumic sale when be wrote he Syma, Gacovring Debi ll bua dei, tt al wholesome deste, + uct for immorality and perfeaion~ bslogially, mor aesthetically, pintually and intellectually. Bu, just 8 Socrates bout Philosophy town out ofthe Resvens, Arte sks 2 homer question than Plato's ~ ot abou the superna, coumiall ight and sexaly ‘ange ea of ros but soot he moe gener and down tocar noon ‘phil: What that binds human beings ogee He newer thao ‘ezn for others may be intext a with boo companion eo of Convenience, Bu the bonds among ws may, nthe blest ease, be shee regard forthe other. In hat case we ail ce Pas uneryng love fhe food athe baie mative, presopose, narrowed, nthe moe sel Serving types of friendship, but preserved i ts puity when brought 0 pals dard err ‘One effet of Arstle's offering homer and es supeented account of ffenhip than Plo’ cosmoloial quest require that ‘Arise’ ideas abou iendship aply diet, Heraly, 10 our daly Friendship in Aristote, Miskawayh mich sees) he wis (without tor social context, about he fy, the optimal form of rss. We can seth when Ars rate omy questi raised ini ow (ios of fe man with a slave.” More fp An's erin a en ote Crk Sel ot Sen mong vnee we prion Of a aT « of the role of philia in good marriages: Pert Yabo benly aware of he 0 oP : nature; for ficliip seems to exit by its fo fer er nat aly for the sake of of ie. For fom he te fe, since humans are soci tions ofthe ct-schoos ten fa lly ae barn wou the nitions of the SS, Tene acta ba, empl, makes, and inded gover. CY het a gad cn one: Ba 7 “sa SEMIS nc tpether Ard hat soil cnet = a i oa ‘subsistence level but through the eet selves nd even ‘realization of our humanity: sehen evenat the ght evel of thee vn a re aris ferme po man would win Siteat om" Pha brew ia sce ha its ae form in the frst instance, around the th by way of myth of eed for cooperation. But he expressed that tra By 167Friendship East and Wes eign, and he dramatized human interdependence by symbolizing sci as an organism. One byproduct ofthe symbolism was his edison tc unity in a manne that seemed o maketh individual nota who at all but apart within the organie whole of the state, as though he ven of individuals were sorte and expend ads the individual human purposes ime oth ess th oe efthe whole Arle srpped avy Paws ery lane on my othe ndviual writ are. He knew that the eho sce css members values, strengths and weaknesses. And indeed be at a ed hat ati community of failes and depends not nly on spatial contiguity tot on endogamy. But be 1 90 use for the specious suggestion tate sta is the real person. He answers Plato's Re snes Plato's Republic ax though the hving Socrates had jst freshly argu his case The err of Socrates must be atibuted othe fle supposition fo which he stars. Unity thee shou be both ofthe fay and of he but in some respects ony. For theres point a which sate atin soch a depoe of unity as no longer {ob er ro Knger fo be sate, ora Which, without actually ceasing to exis, it wil become an inferior sta, like harmony passing into unison, or rhythm which has been Feduced to single fot. The tte, as I was saying. is «pli which shouldbe united and made into cormumty by dation. The ian that provokes Arstole'sisighfl condemnation of P's penchant toward eollocuviam isthe dea of communis Such legislation may have a specious appearance of benevolence: ‘men realy listen tot and are easily indaced io Believe that in some wonderful manner everybody will become everybody's fiend ‘specially when someones heard denouncing th evils now existing im states, suits about contacts, convictions for pri, Mates of rich men andthe like, which are said tars out of the possession of private property. These evils however, are due not the absence of ‘ommanism butt rickedness and itis strange hat the author of 2 system of education which he dink wil mak the sat vitous, ‘Should expe to improve his ctizes by regulations ofthis sort and ‘ot By philosophy or by customs and laws, lik those which prea 2 Sparta and Crete respecting common meals." Arguing that poope can quarel and wrangle jst as mich over property they holdin common as over property thats privately owned, Aristo se ‘side Plio's notion that integration i social god, maximal unity ithe Social idea, dsolving bouscokls and fmsies and submerging individu 168 pose ating the eat gene ese remanent etc ne te Indeed, it presupposes the distinctness of those ideities, Tre, 1CE _$_ Friendship East and West fre with the intensity of hat kind kind of love or fips exci. The pli of fellow china i choad el ates ea Powel etal "nod jai sec, ‘whe cone wi he same object and exhibited berween the same pervs For ineveryconmay thee is thought te same fo of sti, nd cp etn address as friends thear fellow-voyagers and fellow-sol “4 je, nd to ne associated withthe in anyother kindof community. Aad th exe ot Sitti xt ei" Fei thes Kind of jase Jas, in he marow public sen pio friendship i the broad, generic sense. ws To tpn be ow to teat fiend is to look fora parca kin of justice in general i in relation to a fred. For juice involves a numberof individuals who are partners, and the frend i pare iter in family o in ones scheme of if, For mans 0 ‘nly political but a domestic anil, and his unions are no Iie those of other animals, confined to ce times, and formed with any chance pater, male or female, but man has an inciation © Panership with those whom bei by nature akin Political rations, the, depend on an atensted form of cadhip. Bat not just attenuated, also formalized and more rc as regards the leaner of cared desert or meri in establishing the substantive basi of resp ‘ity The citizens ofa virtuous society wil die for one ano, the ae be jst. Even bothers ae seldom elle upon to do hat. Casto isthe basis of ets, and tho s the ass of ation shee that we see the relevance ofthe ide of fendship socially. Fo endsip involves more than a quid pro quo. Ina healthy socet, al the level fiendship operate: People do expecta fat retum for wha they spend oF invest, and they expect tha fronts, oflences and ijuries wll be requted ‘Otherwise, they would think their positon mere slavery. The ideal of reciprocity is what is symbolized (dhs taught in peculiarly comping way) in the empes ofthe Graces, But the same time cooperation fees fellowship, and good fellowship isthe scedb of friend. Those who experience reciprocity, say, indirectly, fom the normal ‘workings of socal system, will tke the intative themselves, sa rest, and contribute othe commonweal™ Social vires ike philteopy and public sprtedness, then, can grow though the Ieuning that stems fom modeling. As with any vite, what begins from nurow motives expends ‘to more generous, more spontaneous, higher motives, tht pursue nobility rather than simply gain or pleasure a thet end. Anstle describes the ‘outcome inthe simple cae of rendsip between two god people "Men wish well to the they love, for ther sake, not Became of feck but 10 Fendship i Aristo, Mis 1 love wiat is god for ici rosinmintnenng fibre ne No acai ox more bodiy social. We cana tet ee ny, nt coroner © $ SSifanrnect che momb fuses esi wan Toten peek ees wrod. 8 in nt ee Soe Tnmene tenn wil ne terns 9 Gong ty ending cr conception of nae of arate and ‘ric eof tires ens deepened nd c= Sites Maimonides, aided by the Aristotelian idea of friendssin. Moers ee Secor oeccchimemce vena praeoe store Sosa tcergems recreates Seen wcmtetmana he Sooner at wih mang you might find wo invidawho ae lent tears sees en msome such inset, because his spirits too sof oo it And 0 with ‘onder; and part of the wisdom of the Deity in behalf of the survival Maimonides isnot here ad ating atic, but eis explaining tht civilization achieved. He may underestimate the individual al differences in nor buna ation be gh institutions, ha ‘nthe fal lca be overcome, bt ol onventions. Adam docs not know bes ed away from guidance by God's truth and begins oo and evil by his subjective notions of in aod soc subjetive judgements andthe conventions ht insta them socal vital 10 be left tothe vaparin of Individual sociability. 1 must be secured by instittions (sch sng) that paper over our Miosynerasies and make us behave, whether We ae frends oF not, at though we were friends ‘Genuine friendship ofcourse, 1 deeper. Commenting on Jos be Perabiah's advice, “acquire for thyself a frend” (Mishnah, Avo! |), Maimonides writes, “He used the term “acquire” and didnot say “make yourself a friend” or “befriend others”. Fr the point isthe necessity of Finding a fiend to enhance one's ations and one's interests, bey Si "Feicndship or death!" (Babylonian Tald, Tani 23a). IFone doesnt find rend, oe should try with al one's heat, even fone must raw the ‘other to like him, unl he Become a end, constantly trying topless hin, to make the friendship frm. As the moralits teach: ‘Do not be a red on {your own terms but on those of your ren.” When the two who ae fied by one another bth follow this counsel, cach will sek serve the other's m Aristotle, Miskawayh om na single purpose, without 2 doubt pes thesis wil form » sing facade" end one with cl ti fs predin Spin’ ewe can vetting sho ate Sst dings wits angst ws Tse a tet ny Sins ene oomcves that arc useful 10 us. And of the teak discovered hats beer than those that ar in EC cone’ : oshing, sy, yeti hens ore welt man than an: nohing, 12, cn it ogee any and one end, and al 18 aslo ae were, one gtr te ‘hecommon benefit ofall = mars of Haman nurs. But he acknowledges the Rambum's Point enh by specifying ikeand complementary saraesin those who ‘Sw wuld be rapist th favours of he ignorant. and leavin tea ini politcal wetings. Maimonides puts the empbasis on canon The ws ede ears, wil ook upon all peopl, in regard oe indvidea sions, in tema of which they are, no doubt ether Tike» Dock or ike pedo, A perfect man who Keeps to himself @zmatenahit trintiry who follows the ea of om Bajah the inks ofthemat al wi) dosoeny with view io escaping th harm thatthe noxious Ones mht henifhechaead to tool with them, or of benefiting fom the bef nc a neennty may rege But a genuine leader cannot bod sof dtspe era of faling foul ofthe more noxious members of mane, ‘ss wil ths be found “vancing oly he are Kin soln but hia staf, save a nation from he yoke of slavery, wadaunte td unamayed, beens he has en tld shall surely be with 7 (Gxodes 3:13 flock ‘Such leader must nite and concite the predators with the fock Fe ‘Maimonides Spinorn, understands the lina demands of iendshiP Soci, adhe can his teasianie vision in terms ofthe global const tiation ofthat fendship: “Let noone think that inthe days ofthe Messiah Any f the las of ature wil best aside, ora innovation be introduced into cretion. The world wil follow is accustomed course, The words of Isai (1:6) And the wa shal dell with the lamb, andthe leopard sha nites ate based 0And the lion shall eat saw lke the ox (sniah 11-7) Pere ia refzction of thei mots, nt vie snide reference to the impact of individual sina tioning the noxious or helpful characters makes dear When et eration supersedes predstin, the warlike ethos wll abt, laced by rt of international friendship Maimonides follows Aristo in dividing friendships b futility pleasure snd virtue. His paradigm ofthe ftendship of ity is that ofa king and his army; of please, that of males ad fenales and virtue, that of master and disciple. He preserves the dea of the eniship of virtue when he says that we ned one another not only for eaneemet four interests but also forthe enhancement of eur ac, Pehaps guided Epicurean thinking f Riki, Maimonides subivides the ends of Pleasure into those based on enjoyment and those based on tt, mig the extent to which one (offers or) expects the Benefit of the doubt. He justifies this odd invasion of the realm of pleasure by wh looks owe mot like the fiendshipo the good, with the simple remark that ti pres Pleasure to beable to rst another tothe exten that one need not Be ot far, even about matters that might in other ase ring emborrsiea. The theme, as we shal see, eet thought that Maimonides shares with his predecessor a-Ghazii The rabbinic norm that makes ll sales responsible for one another is formalized beyond it Bible! roots and its Talmudic moral nd juridical ‘laboration® in the Quranic (277) principle of zakat, one of the five Pillars of Islam. This general welfre tax on wealth is traditionally ‘construed a purgation tat purifies and blesses one's ening rope through the moral and spiritual merit of sharing the mandated portion i Fellow Muslims thos too poor to owe a sch a tax themselves, hose with no property at al, debors, slaves, mahi, wayfares and, be Sue, he tax collec, The structural paralles and methodological differences between vite thie and legislatively instituted command ethic show up vividly te Concrete specifications ofthe Shar'a ao the proportions One's camels kine, hore, silver, goix merchandie ores, ad produce payable s zak thethresbold amounts that tigger tx lability in each ofthese category, sate manger i wich the 5 inset sere "ocasnp sc 4 man 0 0 whe he Ce pone mesa he i: se tt cil or soe ule © feo a be departs from the econ0m i mesncncwhen be aks who is to fhe vale af Servic a tncovesig this kind of ground it isnot possible tain amount of pati ter ery to void acer eee rite reark lls easily of the tongue: en tings ano tings 1 fends inp sen foslat t behaviorally as 2 rale of conduct i nt Sree mage make jae When Aristotle fumbles with nse in he ‘Snisryettiendship, th ransom of captives the priors among fiends Srnec, ty members and the ke, the reason isnot that the sub? tne inerenily dul oe relevant wo practical apy that bebe stumbled im the proper sper of legion, cision hove tact Here vinuc cis tues no concave eemnatons tas Kat ecogized can only rise questions 1 mt provide te best answers it an sivtional articulation ~ for the and plementation by oral Socal agencies, Thus, with zak, societal supports most prominent where tent cocn Ap nto wre my Brae uj gue ot from myo ransation but fom the King Fab etn bse in of The Presidency of (st) commant or conpeaton with Jews andbritans: “look not to them for help and comfort They are mori ombine against you than hel ato help you. And this happened toe han beyond the narrow fold and amc este alien other aginst th bap the human condition, - ° Mi nur, hstoran and physician who naturalind istotlan vite ethics in Islamicate clr sensitive to the sc role of friendship, which he interprets in very Aristotelian terms aa id of sociability or affablity, the potential tht allows Arstode tote mas a 2 soil ec pce. Miknwayh eps hs Teil Character with tational ani task ofan Islamic eck nth pamage be sphis a Mu'tailiteShi'te voluntarsc gles t one of the Quins care teristic oaths: By the soul and that which shape ian breathed i its “ished sd pg,” The pase might sem pret prot ‘reestnarians; But Miskawayh reason ~ “he who keeps it pre prosper Shou a nd ‘cae om rap. The word thd, en paidéa, 29 ofen conveyed by another favourite term of Miskawayh's Gab, an its second form mar, dab, rt; t' discipline. Bu the meanings that ink the two iin the real af ome {nh Fer both connote culture, and culture is Misawa’ great thems tin some waysitwas Plao’s. Thedel of adabis coursy tereincnet brought by ltrature Td is education conceived a mora siping WMiskaweyh's commitment ove cis, thn is mater nite of rmeacthcal tory or of casebook moral, tha i, pracicl canis. father an acm fo couiy an lon, guided by literary and hina tra I nin thi respect tat Misawayh isan a ~ not merely 9 ‘aici and histor adton buts humans who seks in vy and character that wil fink the ete behavioural demands tree vivid paradigms of at pilonopty with the conc sha els Scie to ence a tr db padi. oc, Miskawayh argues, is our means o this end: Each of s seca to someone es x probe the atrial base needed to human = and more intel Tae neces are secured, bighe cctual platens are ape cachofos vancing inthe measure ofhis capacities and all fos vrreapup he weaknesses of the rest!" This means thatthe social vite WPimedines affabiity, and cooperativeness, ae necessary 0 Huma atte egpocd and dat in a song sense. FOr we cannot pis our work, or even atalize oUF nate tion outside umn ‘ive ou ffillmet 2c ‘Stonan beings without an imate reliance Acetic, then, are mistaken in seckin satiety The lie of the ancorite or vagab fvarts ornate. Such men are neither temperate noe us Init scal theatre in which thse vives canbe developed, let alone Yala Ibn “Adland i txerised” In the spirit of his Christian teaches ‘evn wth re" Mkwayh ages ht ove he si Sop teeny being a more intimate and fellowship a moe fuse fem of love Homanity fue s named for fellowship, scoring 10 Mitawayh. For be derives the Ambic rs, Tedites, sccy, eating the iden of humanity 2 the Sox the si oe, ater han vice vers, the Ting give amghtogdustocepec: He jet te fanciful etymology ofneembiered posto pretends deve the word from nisyon, forgetfulness ovnhip in eritocne snot generalizable: itis species of ove tt more specie, affection pers. Ht canot be shared with lars UP Slave can tte young ond those who share their mtr basis Peware Misawayh wits, following Arse Love based on pleasures Sed qucly and aces qucly. Among theo, en trted in wefunes. Love based on wsefuiness established slowly bat Sielve quickly, Friendship among the good s forthe sake ofthe gnod The good itr cause, and since the good is something sible and um changing inn esence te afections of those who ar tached i this way ‘pov tbe unchanging and penmanent.™ Lave of tisk is etblised {urkly but dseves slowly. However, a love founded n all of these Pleasre, tual beefs, andthe good isthe sabestetablised slowly Trcextngusot ony win ficult. Ti love, which ges beyond fiend: ‘hip in the nartow Sense, is the stablest foundation of a social ert, allowing human beings to come together as one 1 overcome thei nd eve the perfection which ‘ial defences and act harmoniously 1 sams our humanity 2d a indent, they ‘exivaive notion andTeaching for a Fee Pedagogy and Friendship in Socrates and Maimonides Daniel H. Frank In this essay T shoud like to discuss a point of shared pdagoic sd ultimately moral, significance for both Socrates (hat the Soest find in Xenophon and Pato) and Maimonides Before we bein lee stuightvay noe ta the positions of bash Socrates td decidedly minority mtr view in ther respective communities, they wuld rates was fea, completly out stp with Athens and her values, so pethaps the fact ha is pon ‘sreadily explained. But we are accustomed think of Ma tclatve tthe Jewish tradition ax amt normative (though | ealy pat the notoriety of some of his philosophical vicws), ao the fac ht it Position onthe issue tobe discussed was not only perceives odd bt at strenuously argued against by his own beloved student, foneph bn Jah (the adresse ofthe Guide), and ltr by Joseph Kao, should pehap ge ws some pause. At any rat, I hope this exsay may po some way towed Philosopbicaly contextutlizing Maimonides" positon " So, what isthe controversial position? Both Socats and Maimonides ar commited ta strong prohibition against deriving profi fom tshing {cr studying) what each of them cones to be of pret inparat ‘espectively philosophy or Torah To gain material advantage fom pit Sapo Torn ways important frst consider 1 deen he vse ofthe subject and, s importantly, the teacher o chose Corelatvely, tt tomake veal what each considers to ete ultimate form of Tends. it ‘oth btive that ther respective teaching i itself the highest manifestation friendship. Let us frst tum to Socrates proscription o teaching fora fee none’ views Socrates Socrates was by his own admission not teacher. This ‘wisest’ of men had ‘othing to teach, for as he was very aware, he knew ta he knew nothing? ‘And given such manifest ignorance, Socrates could had} tach foro! 156 Je us very far Fart, we should in m0 ae tat rier kypothesi, Socrates did have the know! ‘heat conte tis ex ha ie eke icc hme pa tu oes tes’ proscription ag: ch donna ee for bis wisdom. Sora A eee ‘eta tincon of what be des or oes ot now, Rather 3 we at set minelycomnecied wp with he mts ofthe mio Gre within which Socrates moved, we might . hhimself'is engaged ree acne torte son faci tht Somes wat se my Ths sy is pose, the ve cat amar prof emai 7 sien the need for ates 1 be ae prt, mares paves of wiedon and nid Se oe gs memories iis ry at Tornatore copia This of cure asoumes tat we aorp the Paton tment pea oer nd regi Ansontanlc OM. cme re oy ney sant mer tr morgue nea Frnt ase fen oh Sa ta a cman wih, ater Wh OS tod forma vt an ate slreflciveimelvet fhe “aden in bia own learning, the late, crf-ike in ts rome oe Orr Sane uci aide on he pr of he ec? at a ra me ccna romey concer fr had Fe ry py esac com nepal with ain We Te LeLy er heag, wien tameserws wih cursive ass ne ef hah he pros te? pee ‘rsp sh rine oe ning es to kig es fort sph Prreetesrg ee opens | If up as well as his subject matter Tepe ie te epistepos Hs P a Macon And rs de, psoas teh voce hs sevice et terminate ten once begun” In a word the and of and search for wisdom, bin against taking 1 fe fo iatingushed as stomely 2 of wisdom and paid 157wonamy. Making piso th able to all wh f : the objection was that he the opi) abl, as Keer pu = sit, to [having ll kinds of prope being ables Paying fort, what he had to offer Ith poiton aps analogy betwoen sopists and pring to be wondered at Xenophon drew th ani 8 foe is s0 loathsome. To answer that it inher conflation of philosophy and sophistry is tre but question dep Further, it dos nt fully explicate the ejorative content ofthe evan. Aaain, Xenoph ‘ on likens the sophists to prostitutes inorder nding hem strongly {Tom Socrates, but why fs protting onself eps ws if ones plilesopher 'escems tome tat the answer to our question, why prostiuing one making oneself ‘available’ to all those who can pay, is abominable fart Philosopher es in the na ik he mature of philosophy itself, both the acivity ands ‘subject mater (as conceived by Piao). Pho anactoffiendship and love sation isthe spiral Bhibsope. To bea poste ange or ve wee tet Phot ceed non vente soe $0 demand fe for sh ist dancan to se ay a and thereby remove his autonomy and freedom. “4 cones Soma en forthe Spare — fe. Toren one's inependcncc nd sonore trata cok SSanyone ing poy, seri Tobe wile mene ee Diop tosepisy, beta pies tones a ten oon It foc epson a cnp ea fh toprnd may iene ners eee his prosrition git deriving profi es it pin, ve sesblnbo Boosh rabbinical w Fit things frst. Maimonides Make not Torah a exon for sl Se gece the psu in bth Comment Tuk 310-1) In he commentary ose rs Tay (he nb ie wt have sk : wisdom is neither to acquit mst with ret: ing by ior sbould the end . ‘knowing it. The truth has no other re th Toa ith, the purpose ee in Hilkhot Talmud Torah fo study Torah and not 10 and o you, hat the endo phi fn stodyng wisdom be anything bu orp than knowing that itis rath, fnowing it isto doi.” And his remarks on ‘One who makes up his mi = icra of Gd, brings the Torito ove extinguishes he ht of ‘Santee fon woods of Torah. The sa prot f Torah is being on his own profit for himself from the words deren" (ot 47) “to Mal ching and studying coma ‘Nevertheless, the rabbis were ermine evemneen svg tnd esching fn hough it were a cra, witha view to makingll Friendship East and West tn he ipetnof wparinonel rialyi e ev ‘rode Karate ne wats ave in gen fr Maimonides nel shoe hee & man to maintain himself by the labour of 7 saan by the labour of his hands (i Ted To have fallen from the idea of torah ishma and manual bourse Misewefnccase mune ote et Se page Toe Eanes capac ses ees ye meranatooumage eee op ey pepentorseat Sienna Se ‘dependent upon the community for his well-being. i oe pe a ee ier anos spon peat ose see a ee ee petra papi and teaching of truth must not be watered down and assimilated 10 8 Sees Lt gt a in. Dt ey er bet ‘Socratic philosopher and the Maimonidean sage sim napet 0 the loss of et miata ely ae saa re One te im ae eg Hinder shoe Fo avec Bicoerg octane hepcneen teeta eeepc at hanna ay mit pea spot mate aero Seale nroinemt nas Aenea anes gota eee Sacer ogee Somer ecg ceo ot aoe te eee Sain natn nears Servier, seb sie es nanectrans eraelera etaats eave SIO Sacer re Selnas aitaae Meena 10 Teaching fora Fee vided Atha wih he reset of benefits an with Sven hs elring nd a a esl nerves ss See Farr Sora fib pony aes ti mg cernrh pacing what he races, aely “ia he retest Tesi aman nto dics ve evry ay" poly 380, ei deny tat Secs figure of beic OPENS, 2 peaks sisal independence of oust, Hesaciet everthing rear ote for hs belts. And yt, Soees on the dle Tice: wich makes him smal dopendet upon oes Pera me po), wil simaltanouly posing Hs rade inde com cect lucs nan inconsistency’ which Maimonides aoe ter moni te slemlceny and cane inde sch acemnpanisselcployent ies much anmperaie a Te pocrntons of techng for foe and taking charity fr sty. eases orn ts repr: Love work, be rsp’ vor cyan Asay oF Torah not conjoined with work mes nthe nd Be tun rome seme fsa (Sor 22; quoted in ltt Tala sys agun Matmeolder pri eth ery 36, revisly Toc aad sty wih mae aor get sels who wer alo ‘Sommaystsutcn atm once gan ses tht the tintin ‘Surman ot bewecesrinocat cone fo mana labour “i's moc peje im favour, bu rater between» Sense of js stom somehow spac with zonomie dependence and Meridien Iso mottink we can sy tht Soomer’ ve of widen Sanat hamonier love of Toray and erfore the formers ove, {sikh ters rmpalall se sie Aer all torah sh iste Svein iam Maimondc: ie, Rather we soul ay tat ‘nmones coon ndpenence wes of uct importance, part Tench wien of tal i, hat manual bx, ey Snceved te bse, bas be folio any reasonable conception of oman wel-ong or Soot on the ther han, econo ide Penfece wees an uy an sept pat ofthe ean tht be Was tccasomed to suppor rom hie frends, wile the oly sipport monies or ay bi schol cul ely upon was the community ‘hit inate, And fo Named ese wae n0 nde a a ‘evrterishraro, He Samacl Bow Ni Ths, Maimonides praise tram arma be dsl an egsltarn eit something he ‘rodney boo" thante dato alegre tno fhe ‘hol, One may wel wonder wher pero the death Gin 1173) fi ‘loved oer Davi, who wat engage ie busines and eared mney tha [Naimonies) might stay at home snd continue to sty, roving a as pe fo thoght wo hms! 161pimonides himself was as ‘consistent a he ater became in én both personal autonomy and economic seifstfnee This ideal of teaching and studying Torah gratis and he psp taking charity ora fe for services rere, allen tf besten smployed, preferably set employea would have th advantage of safeguarding his autonomy. Mesos quite specific about the relative Talmud Toroh 1.12 he i speci tha if one ten aie lad marut) Ob should labour for three hous daly and deve mee asf Study. Now I agree fully with Raymond Weiss that “one might wal wether iis posible fora man to meat his ncds by workm saly te urs a day." Indeed, Maimonides" frous leer to Sanect bu Tikes snd to Joscph himself bli the dally schedule noted inthe Misha” Bt {hink more significant than the actual tine allotment forte two oi the atleast ascent awareness ofthe issue involved, namely te pf need forthe rin scholar o be complciely unencumberel fai {ent to existing instiwions. The scholar unlike Socrates, pers lt back upon his own devices. There were no grants he cou sipy fr s closing, we might note a rather more eect instanceof the nb teal. or atlas the Maimonidean idea! of devotion to leaning coed ith insistence upon slf-suppor. It comes from an unlikely cose a slovically, Spinoza so crea ofthe rabbinke tradion in gen ad Maimonides in particular, isa paradigm of that very tain of devon larning coupled with a flere desir for independence fom eg institutions. Are we contemporary scholars and teachers a independ Oaghe wet be! NoTEs 6 Inde, the Sora and the mph conceptions of i are) ifr err 981; 36 loys coon shen gt Scone by hi own “ec Teaching for a F REFERENCESSecular Friendship and Religious Devotion Oliver Leaman hinuwaye aici vo knoe wnt ny soutien 0 SS Hi Sc acim ad Neplanion. T P ils copy where ten ws iia fr those AS ee py tern he ewe ponchos Nok oY 1 dings hay wth et oe impr See criclun we Sony bak amend Ses of SN Paani cw we Newplaonc termine Ta wi ee gr xaos of Reh oon To ite von, Thee oe Gua! One of th sie ars of SS abl (aver que combing of Assn Wit Desperate ncoeple The TU witty in ey i yet ee ‘a a i dt ph WT te ep i ape ater bing PN conyers yarn of Pa fut he tinker be rhe enn oe mee en ‘oper in an nanayoed and han er wat eh te wo of Atma in Mi wt ee Cameo ere ae WY Misawa (Coys 8 I Trends, aie pan pee vi. For Mota Cs isthe ich et ue 040 ion on fein cr gs wot the cooerio8 be perfor, would BPO Depart te ere pee Meo ers 10 ‘lp elise owen = ern fom dsp which Ph, a yon deh WN ‘pom vie sae une tone os ein ws ‘motivated by “ay iy ary acts ah felings of the a cone Vis et Sc ‘offends peop comepens tna unchanging Tn snot plese which sFriendship East and Wes appropriate as the aim of an unvarying fiend SEER othe sim ofan uring esp sth which ea foe ‘eee: cet features and a concentration upon te Pate inthe are good ofthe deity pon the good, we are allowed io pat In Fh of ay (he Ref * seit Thi thy The Reinet Chart) Minn ist It oes ot rea ie Atte to an ough For oooh ae ‘of their ends. This could be put d¢ . — ‘emphasis. Aristotle would easily accept th: aoa oe argument which does seem rather distant fi ‘iene ity. We seem to have gone along way bare fm he sor of fev wie fon ote whch ut cen ems of ep ike te mya un hej ths devon, Ts de eppar bea " word ofthe 3 Neoplatonic accretion ween ich intrudes rade nto the alm wo ire sino sages an meta pee S eaaenee tia, 1m a passage which has been much di of fia neck ope ee indivi One chit it oly possible if thse properties are present in ina Oc er ae oe like oneself. Obse in observing thatthe friend Peace Observing those properis to be ye ein let strats ce Sas cepa pject as a result of his re ‘cowie te els wen ay ti vnc nthe ae a Senne Secular Friendship and Relgis Devotion vctat is of value in our own lives and similarly we can be conscious and we Shuts of velo in theives of others. Sharing he of end = <2) pone to the good man, ands not someting which he es 1 fern onder to be dvaninged i an ego sense. He advantaged Oe i or somes it desired forthe frends sake, bat essentially and not insrumently alm of endship acl fis quite neal inton Neopstonic via theca vi are perfected, we besome absorbed into the Peres 6008 ve ihe diy, Our lve of God results inthe possiblity of union wi rat ths bys of our love i the right sot of basis, thas 4 be di asec impure if we ae after a reward. i the Neopstonic marion ere ice thee i pemsine reciprocity. We recogni that we Bane ae ac gh level of perfection and 2 try to get into conc! with MeN jac evel of preson. we the sr of Hib mga wt na a cusgss tat cur efs may be rewarded Wy Bin a ae ror ctrerponse When we perfect ourselves we recogise 6 ie sess we als possess When the thr recog os aoe yan ry laminated end form the bai forthe comerton matching nt een hee is very amc i eit the soto vow Han a pcsents of finde, fbeiton a more rarefied Ive ie Neoplatonc account of fendship sna sn Sout Fee eral Wats mportant bout ends for Mikey from Aro ate thong, nn dec reatesto tpn

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