The Basic Works of Aristotle (Modern Library Classics) (183 page)

5
     Goodwill is a friendly sort of relation, but is not
identical
with friendship; for one may have goodwill both towards people whom one does not know,
(30)
and without their knowing it, but not friendship. This has indeed been said already.
²⁶
But goodwill is not even friendly feeling. For it does not involve intensity or desire, whereas these accompany friendly feeling; and friendly feeling implies intimacy while goodwill may arise of a sudden, as it does towards competitors in a contest; we come to feel goodwill for them and to share in their wishes,
(35)
but we would not
do
anything with them; for, as we said, we feel goodwill suddenly and love them only superficially.
[1167a]

Goodwill seems, then, to be a beginning of friendship, as the pleasure of the eye is the beginning of love. For no one loves if he has not first been delighted by the form of the beloved, but he who delights in the form of another does not,
(5)
for all that, love him, but only does so when he also longs for him when absent and craves for his presence; so too it is not possible for people to be friends if they have not come to feel goodwill for each other, but those who feel goodwill are not for all that friends; for they only
wish
well to those for whom they feel goodwill, and would not do anything with them nor take trouble for them. And so one might by an extension of the term friendship say that goodwill is inactive friendship,
(10)
though when it is prolonged and reaches the point of intimacy it becomes friendship—not the friendship based on utility nor that based on pleasure; for goodwill too does not arise on those terms. The man who has received a benefit bestows goodwill in return for what has been done to him, but in doing so is only doing what is just; while he who wishes some one to prosper because he hopes for enrichment through him seems to have goodwill not to him but rather to himself,
(15)
just as a man is not a friend to another if he cherishes him for the sake of some use to be made of him. In general, goodwill arises on account of some excellence and worth, when one man seems to another beautiful or brave or something of the sort, as we pointed out in the case of competitors in a contest.
(20)

6
     Unanimity also seems to be a friendly relation. For this reason it is not identity of opinion; for that might occur even with people who do not know each other; nor do we say that people who have the same views on any and every subject are unanimous,
(25)
e. g. those who agree about the heavenly bodies (for unanimity about these is not a friendly relation), but we do say that a city is unanimous when men have the same opinion about what is to their interest, and choose the same actions, and do what they have resolved in common. It is about things to be done, therefore, that people are said to be unanimous, and, among these, about matters of consequence and in which it is possible for both or all parties to get what they want; e. g.
(30)
a city is unanimous when all its citizens think that the offices in it should be elective, or that they should form an alliance with Sparta, or that Pittacus should be their ruler—at a time when he himself was also willing to rule. But when each of two people wishes himself to have the thing in question, like the captains in the
Phoenissae
,
²⁷
they are in a state of faction; for it is not unanimity when each of two parties thinks of the same thing,
(35)
whatever that may be, but only when they think of the same thing in the same hands, e. g. when both the common people and those of the better class wish the best men to rule; for thus and thus alone do all get what they aim at.
[1167b]
Unanimity seems, then, to be political friendship, as indeed it is commonly said to be; for it is concerned with things that are to our interest and have an influence on our life.

Now such unanimity is found among good men; for they are unanimous both in themselves and with one another,
(5)
being, so to say, of one mind (for the wishes of such men are constant and not at the mercy of opposing currents like a strait of the sea), and they wish for what is just and what is advantageous, and these are the objects of their common endeavour as well. But bad men cannot be unanimous except to a small extent, any more than they can be friends,
(10)
since they aim at getting more than their share of advantages, while in labour and public service they fall short of their share; and each man wishing for advantage to himself criticizes his neighbour and stands in his way; for if people do not watch it carefully the common weal is soon destroyed. The result is that they are in a state of faction,
(15)
putting compulsion on each other but unwilling themselves to do what is just.

7
     Benefactors are thought to love those they have benefited, more than those who have been well treated love those that have treated them well, and this is discussed as though it were paradoxical. Most
people think it is because the latter are in the position of debtors and the former of creditors; and therefore as, in the case of loans,
(20)
debtors wish their creditors did not exist, while creditors actually take care of the safety of their debtors, so it is thought that benefactors wish the objects of their action to exist since they will then get their gratitude, while the beneficiaries take no interest in making this return.
(25)
Epicharmus would perhaps declare that they say this because they ‘look at things on their bad side’, but it is quite like human nature; for most people are forgetful, and are more anxious to be well treated than to treat others well. But the cause would seem to be more deeply rooted in the nature of things; the case of those who have lent money is not even analogous. For they have no friendly feeling to their debtors,
(30)
but only a wish that they may be kept safe with a view to what is to be got from them; while those who have done a service to others feel friendship and love for those they have served even if these are not of any use to them and never will be. This is what happens with craftsmen too; every man loves his own handiwork better than he would be loved by it if it came alive; and this happens perhaps most of all with poets; for they have an excessive love for their own poems,
(35)
doting on them as if they were their children.
[1168a]
This is what the position of benefactors is like; for that which they have treated well is their handiwork, and therefore they love this more than the handiwork does its maker. The cause of this is that existence is to all men a thing to be chosen and loved,
(5)
and that we exist by virtue of activity (i. e. by living and acting), and that the handiwork
is
in a sense, the producer in activity; he loves his handiwork, therefore, because he loves existence. And this is rooted in the nature of things; for what he is in potentiality, his handiwork manifests in activity.

At the same time to the benefactor that is noble which depends on his action, so that he delights in the object of his action,
(10)
whereas to the patient there is nothing noble in the agent, but at most something advantageous, and this is less pleasant and lovable. What
is
pleasant is the activity of the present, the hope of the future, the memory of the past; but most pleasant is that which depends on activity, and similarly this is most lovable. Now for a man who has made something his work remains (for the noble is lasting),
(15)
but for the person acted on the utility passes away. And the memory of noble things is pleasant, but that of useful things is not likely to be pleasant, or is less so; though the reverse seems true of expectation.

Further, love is like activity, being loved like passivity; and loving and its concomitants are attributes of those who are the more active.
²⁸

Again,
(20)
all men love more what they have won by labour; e. g. those who have made their money love it more than those who have inherited it; and to be well treated seems to involve no labour, while to treat others well is a laborious task. These are the reasons, too,
(25)
why mothers are fonder of their children than fathers; bringing them into the world costs them more pains, and they know better that the children are their own. This last point, too, would seem to apply to benefactors.

8
     The question is also debated, whether a man should love himself most, or some one else. People criticize those who love themselves most, and call them self-lovers, using this as an epithet of disgrace,
(30)
and a bad man seems to do everything for his own sake, and the more so the more wicked he is—and so men reproach him, for instance, with doing nothing of his own accord—while the good man acts for honour’s sake, and the more so the better he is, and acts for his friend’s sake, and sacrifices his own interest.

But the facts clash with these arguments,
(35)
and this is not surprising.
[1168b]
For men say that one ought to love best one’s best friend, and a man’s best friend is one who wishes well to the object of his wish for his sake, even if no one is to know of it; and these attributes are found most of all in a man’s attitude towards himself, and so are all the other attributes by which a friend is defined; for,
(5)
as we have said,
²⁹
it is from this relation that all the characteristics of friendship have extended to our neighbours. All the proverbs, too, agree with this, e. g. ‘a single soul’, and ‘what friends have is common property’, and ‘friendship is equality’, and ‘charity begins at home’; for all these marks will be found most in a man’s relation to himself; he is his own best friend and therefore ought to love himself best. It is therefore a reasonable question,
(10)
which of the two views we should follow; for both are plausible.

Perhaps we ought to mark off such arguments from each other and determine how far and in what respects each view is right. Now if we grasp the sense in which each school uses the phrase ‘lover of self’,
(15)
the truth may become evident. Those who use the term as one of reproach ascribe self-love to people who assign to themselves the greater share of wealth, honours, and bodily pleasures; for these are what most people desire, and busy themselves about as though they were the best of all things, which is the reason, too, why they become objects of competition. So those who are grasping with regard to these things gratify their appetites and in general their feelings and the irrational element of the soul; and most men are of this nature (which is the
reason why the epithet has come to be used as it is—it takes its meaning from the prevailing type of self-love,
(20)
which is a bad one); it is just, therefore, that men who are lovers of self in this way are reproached for being so. That it is those who give themselves the preference in regard to objects of this sort that most people usually call lovers of self is plain; for if a man were always anxious that he himself,
(25)
above all things, should act justly, temperately, or in accordance with any other of the virtues, and in general were always to try to secure for himself the honourable course, no one will call such a man a lover of self or blame him.

But such a man would seem more than the other a lover of self; at all events he assigns to himself the things that are noblest and best, and gratifies the most authoritative element in himself and in all things obeys this; and just as a city or any other systematic whole is most properly identified with the most authoritative element in it,
(30)
so is a man; and therefore the man who loves this and gratifies it is most of all a lover of self. Besides, a man is said to have or not to have self-control according as his reason has or has not the control, on the assumption that this is the man himself;
(35)
and the things men have done on a rational principle are thought most properly their own acts and voluntary acts.
[1169a]
That this is the man himself, then, or is so more than anything else, is plain, and also that the good man loves most this part of him. Whence it follows that he is most truly a lover of self, of another type than that which is a matter of reproach, and as different from that as living according to a rational principle is from living as passion dictates, and desiring what is noble from desiring what seems advantageous.
(5)
Those, then, who busy themselves in an exceptional degree with noble actions all men approve and praise; and if
all
were to strive towards what is noble and strain every nerve to do the noblest deeds, everything would be as it should be for the common weal, and every one would secure for himself the goods that are greatest,
(10)
since virtue is the greatest of goods.

Therefore the good man should be a lover of self (for he will both himself profit by doing noble acts, and will benefit his fellows), but the wicked man should not; for he will hurt both himself and his neighbours, following as he does evil passions. For the wicked man,
(15)
what he does clashes with what he ought to do, but what the good man ought to do he does; for reason in each of its possessors chooses what is best for itself, and the good man obeys his reason. It is true of the good man too that he does many acts for the sake of his friends and his country, and if necessary dies for them; for he will throw away both wealth and honours and in general the goods that are objects of
competition,
(20)
gaining for himself nobility; since he would prefer a short period of intense pleasure to a long one of mild enjoyment, a twelvemonth of noble life to many years of humdrum existence,
(25)
and one great and noble action to many trivial ones. Now those who die for others doubtless attain this result; it is therefore a great prize that they choose for themselves. They will throw away wealth too on condition that their friends will gain more; for while a man’s friend gains wealth he himself achieves nobility; he is therefore assigning the greater good to himself.
(30)
The same too is true of honour and office; all these things he will sacrifice to his friend; for this is noble and laudable for himself. Rightly then is he thought to be good, since he chooses nobility before all else. But he may even give up actions to his friend; it may be nobler to become the cause of his friend’s acting than to act himself.
(35)
In all the actions, therefore, that men are praised for, the good man is seen to assign to himself the greater share in what is noble.
[1169b]
In this sense, then, as has been said, a man should be a lover of self; but in the sense in which most men are so, he ought not.