Nicomachean Ethics by Aristotle (little readers .TXT) 📕

Again, of friends chosen with a view to pleasure a small number is enough, as a small proportion of sweets is enough in our diet.

But are we to have as many good men for friends as we can, or is there any limit of numbers in friendship, as there is in a state? for you could not make a state out of ten men, and if you had a hundred thousand your state would cease to be a state. But perhaps the right number of citizens is not one fixed number, but any number within certain limits. And so with friends there is a limit to their number, and that is, we may say, the largest number that one can live with (for living together is, as we saw, one of the most essential characteristics of friendship); but it is quite evident that it is impossible to live with and spread one’s self abroad among a large number.

Moreover, a man’s friends must be friends with one another, if all are to spend their time together; but this is difficult with a large number.

Again, it becomes hard for him to sympathize duly with the joys and sorrows of a large number; for then he is likely to have at the same time to rejoice with one and to grieve with another. Perhaps, then, the best plan is not to try to have as many friends as possible, but so many as are sufficient for a life in common; and indeed it would be impossible to have an ardent friendship with a great number.

And, for the same reason, it is impossible to be in love with many persons at once; for it seems that love is a sort of superlative friendship, and that this is only possible towards one person, and an ardent friendship towards a few only.

And this seems, in fact, to happen: we do not find a number of people bound together by the sort of friendship that exists between comrades, but the friendships that the poets celebrate are friendships of two persons. And the man of many friends, who is hail-fellow-well-met with everybody, seems to be really friends with no one (in any other way than as fellow-citizens are friends)⁠—I mean the man whom we call obsequious.

After the manner of fellow-citizens, indeed, it is possible to be friends with a great number, and yet not to be obsequious, but to be a truly good man; but that kind of friendship which is based on virtue and on regard for the friend’s self one cannot have for many, but must be well satisfied if one can find even a few such persons.

Is it in prosperity or adversity that we most need friends? For under both circumstances we have recourse to them: in misfortune we need help, in prosperity we need people to live with and to do good to; for we wish to do good.

In adversity, it may be answered, the need is more pressing; we then require useful friends: but friendship is a nobler thing in prosperity; we then seek out good men for friends; for it is more desirable to do good to and to live with such people.

The mere presence of friends is sweet, even in misfortune; for our grief is lightened when our friends share it. And so it might be asked whether they literally take a share of it as of a weight, or whether it is not so, but rather that their presence, which is sweet, and the consciousness of their sympathy, make our grief less. But whether this or something else be the cause of the relief, we need not farther inquire; the fact is evidently as we said.

But their presence seems to be complex in its effects. On the one hand, the mere sight of friends is pleasant, especially when we are in adversity, and contributes something to assuage our grief; for a friend can do much to comfort us both by sight and speech, if he has tact: he knows our character, and what pleases and what pains us. But, on the other hand, to see another grieving over our misfortunes is a painful thing; for everyone dislikes to be the cause of sorrow to his friends. For this reason he who is of a manly nature takes care not to impart his grief to his friends, shrinking from the pain that would give them, unless this is quite outweighed by the relief it would give him;242 and generally he does not allow others to lament with him, as he is not given to lamentations himself; but weak women and effeminate men delight in those who lament with them, and love them as friends and sympathizers. (But evidently we ought in all circumstances to take the better man for our model.)

In prosperity, again, the presence of friends not only makes the time pass pleasantly, but also brings the consciousness that our friends are pleased at our good fortune. And for this reason it would seem that we should be eager to invite our friends to share our prosperity, for it is noble to be ready to confer benefits⁠—but slow to summon them to us in adversity, for we ought to be loth to give others a share of our evil things: whence comes the saying, “That I am in sorrow is sorrow enough.” But we should be least unwilling to call them in when they will be likely to relieve us much without being greatly troubled themselves.

But, on the other hand, when our friends are in trouble, we should, I think, go to them unsummoned and readily (for it is a friend’s office to serve his friend, and especially when he is in need and does not claim assistance, for then it is nobler and pleasanter to both): when they are in prosperity, we should go readily to help them (for this is