Nicomachean Ethics by Aristotle (little readers .TXT) 📕

For each of these classes has a different excellence and a different function, and the grounds of their affection are different; therefore their love and their friendship also are different. What each does for the other, then, is not the same, nor should they expect it to be the same; but when children give to their parents what they owe to those who begat them, and parents on their part give what they owe to their children, then each friendship will be lasting, and what it ought to be. But in all friendships based on inequality, the love on either side should be proportional⁠—I mean that the better of the two (and the more useful, and so on in each case) should receive more love than he gives; for when love is proportioned to desert, then there is established a sort of equality, which seems to be a necessary condition of friendship.

But there seems to be a difference between the equality that prevails in the sphere of justice and that which prevails in friendship: for in the sphere of justice the primary sense of “equal” [or “fair,” ἴσον] is “proportionate to merit,” and “equal in quantity” is only the secondary sense; but in friendship “equal in quantity” is the primary, and “proportionate to merit” the secondary sense.221

This is plainly seen in cases where there comes to be a great distance between the persons in virtue, or vice, or wealth, or in any other respect; for they no longer are, nor expect to be, friends. It is most plainly seen in the case of the gods; for they have the greatest superiority in all good things. But it is seen also in the case of princes; for here also those who are greatly inferior do not claim their friendship; nor do people of no consideration expect to be friends with the best and wisest in the state. It is impossible accurately to determine the limits within which friendship may subsist in such cases: many things may be taken away, and it may remain; but again, if a person be very far removed, as God is, it can no longer be.

This has suggested the objection that, after all, a friend does not wish his friend the greatest of all goods, that he should become a god; for then he would lose a friend⁠—that is, a good; for a friend is a good thing. If then we were right in saying that a friend wishes good to his friend for his (the friend’s) sake, we must add, “the friend remaining what he is:” so far as is compatible with his being a man, he will wish him the greatest good⁠—but perhaps not everything that is good; for every man wishes good most of all to himself.

VIII

Most people seem, from a desire for honour, to wish to be loved rather than to love, and on this account most men are fond of flatterers; for a flatterer is an inferior friend, or pretends to be so and to love more than he is loved: but being loved is thought to come near to being honoured, and that most men strive for.

But they seem to desire honour not for its own sake, but accidentally: it is expectation that makes most men delight in being honoured by those in authority; for they hope to get from them anything they may want: they delight in this honour, therefore, as a token of good things to come. On the other hand, those who desire the honour or respect of good men and men who know, are anxious to confirm their own opinion of themselves; they rejoice, therefore, in the assurance of their worth which they gain from confidence in the judgment of those who declare it.

But men delight in being loved for its own sake; wherefore it would seem that being loved is better than being honoured, and that friendship is desirable for its own sake.

Friendship, however, seems to lie in the loving, rather than in the being loved. This is shown by the delight that mothers take in loving; for some give their children to others to rear, and love them since they know them, but do not look for love in return, if it be impossible to have both, being content to see their children doing well, and loving them, though they receive from them, in their ignorance, nothing of what is due to a mother.

Since friendship lies more in loving [than in being loved], and since we praise those who love their friends, it would seem that the virtue of a friend is to love, so that when people love each other in proportion to their worth, they are lasting friends, and theirs is a lasting friendship.

This is also the way in which persons who are unequal can be most truly friends; for thus they will make themselves equal: but equality and similarity tend to friendship, and most of all the similarity of those who resemble each other in virtue; for such men, being little liable to change, continue as they were in themselves and to one another, and do not ask anything unworthy of one another, or do anything unworthy for one another⁠—nay, rather restrain one another from anything of the sort; for it is characteristic of a good man neither to go wrong himself, nor to let his friend go wrong.

Bad men on the other hand [as friends] have no stability: for they do not even continue like themselves; but for a short space they become friends, rejoicing in each other’s wickedness.

Those, however, who are useful and agreeable to one another continue friends longer, i.e. so long as they continue to furnish pleasure or profit.

The friendship whose motive is utility seems, more than any other kind, to be a union of opposites, as of rich and poor, ignorant and learned; for when a man wants a thing, in his desire to get it