Nicomachean Ethics by Aristotle (little readers .TXT) 📕

whose well-wishers they are, but would never help them in any enterprise, or put themselves out for them. One might say, then⁠—extending the meaning of the term⁠—that well-wishing is an undeveloped friendship, which with time and intimate acquaintance may become friendship proper⁠—not that friendship whose motive is profit, nor that whose motive is pleasure; for well-wishing is no element in them. He who has received a benefit does indeed give his good wishes in return to his benefactor, and it is but just that he should; but he who wishes that another may prosper, in the hope of good things to be got by his means, does not seem really to wish well to the other, but rather to himself, just as he is not really a friend if he serves him with an eye to profit.

But, generally speaking, well-wishing is grounded upon some kind of excellence or goodness, and arises when a person seems to us beautiful or brave, or endowed with some other good quality, as we said in the case of the athletes.

VI

Unanimity [or unity of sentiment] also seems to be an element in friendship; and this shows that it is not mere agreement in opinion, for that is possible even between people who know nothing of each other.

Nor do we apply the term to those who agree in judgment upon any kind of subject, e.g. upon astronomy (for being of one mind in these matters has nothing to do with friendship); but we say that unanimity prevails in a state when the citizens agree in their judgments about what is for the common interest, and choose the same course, and carry out the decision of the community. It is with regard to practical matters, therefore, that people are said to be of one mind, especially with regard to matters of importance and things that may be given to both persons, or to all the persons concerned; for instance, a state is said to be of one mind when all the citizens are agreed that the magistracies shall be elective, or that an alliance be made with Sparta, or that Pittacus be governor, Pittacus himself being willing to accept the office. But when each wishes the government for himself, like the brothers in the Phœnissae of Euripides, then they are at discord: for being of one mind means that each not merely thinks of the same thing (whatever it be), but thinks of it under the same conditions⁠—as, for instance, if both the populace and the upper classes agree that the best men shall govern: for thus they all get what they want.

Unanimity, then, seems to be, as it is called, the kind of friendship that prevails in states; for it has to do with what is for the common interest, and with things that have a considerable influence upon life.

This kind of unanimity is found in good men; for they are of one mind with themselves and with each other, standing, so to speak, always on the same ground: for the wishes of such people are constant, and do not ebb and flow like the Euripus; they wish what is just and for the common interest, and make united efforts to attain it. But people who are not good cannot be of one mind, just as they cannot be friends except for a little space or to a slight extent, as they strive for more than their share of profit, but take less than their share of labours and public services: but every man, while wishing to do this himself, keeps a sharp eye upon his neighbour, and prevents him from doing it; for if they are not thus on their guard, the community is ruined. The result is that they are at discord, striving to compel one another to do what is just, but not willing to do it themselves.

VII

Benefactors seem to love those whom they have benefited more than those who have received benefits love those who have conferred them; and as this appears irrational, people seek for the cause of this phenomenon.

Most people think the reason is that the one is in the position of a debtor, the other in the position of a creditor; and that, therefore, just as in the case of a loan the debtor wishes his creditor were out of the way, while the lender, on the other hand, is anxious that his debtor may be preserved, so here the benefactor desires the existence of him whom he has benefited in hopes of receiving favours in return, while the other is not at all anxious to repay.

Epicharmus, indeed, might perhaps say that this is only the view of “those who have bad places at the play,”235 but it seems to be true to life; for the generality of men have short memories, and are more eager to receive benefits than to confer them.

But it would seem that the real cause is something that lies deeper in the nature of things, and that the case of creditors does not even resemble this: for creditors have no real affection for their debtors, but only a wish that they may be preserved in order that they may repay; but those who have conferred benefits have a real love and affection for those whom they have benefited, even though they are not, and are never likely to be, of any service.

The same phenomenon may be observed in craftsmen; for every craftsman loves the work of his own hands more than it would love him if it came to life. But perhaps poets carry it furthest; for they love their own poems to excess, and are as fond of them as if they were their children.

Now, the case of the benefactors seems to resemble theirs; those whom they have benefited they have made, so to speak: that which they have made, then, they love more than the work loves its maker.