The Ethics of Aristotle - Penn State Hazleton

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The Ethics of Aristotleno need of Friends, for they already have all that is good,and so, as being independent, want nothing further: whereasthe notion of a friend’s office is to be as it were a second Selfand procure for a man what he cannot get by himself: hencethe saying,“When Fortune gives us good, what need we Friends?”On the other hand, it looks absurd, while we are assigning tothe Happy man all other good things, not to give him Friends,which are, after all, thought to be the greatest of externalgoods.Again, if it is more characteristic of a friend to confer thanto receive kindnesses, and if to be beneficent belongs to thegood man and to the character of virtue, and if it is morenoble to confer kindnesses on friends than strangers, the goodman will need objects for his benefactions. And out of thislast consideration springs a question whether the need ofFriends be greater in prosperity or adversity, since the unfortunateman wants people to do him kindnesses and theywho are fortunate want objects for their kind acts.Again, it is perhaps absurd to make our Happy man a solitary,because no man would choose the possession of all goodsin the world on the condition of solitariness, man being asocial animal and formed by nature for living with others: ofcourse the Happy man has this qualification since he has allthose things which are good by nature: and it is obvious thatthe society of friends and good men must be preferable tothat of strangers and ordinary people, and we conclude, therefore,that the Happy man does need Friends.But then, what do they mean whom we quoted first, andhow are they right? Is it not that the mass of mankind meanby Friends those who are useful? and of course the Happyman will not need such because he has all good things already;neither will he need such as are Friends with a view to thepleasurable, or at least only to a slight extent; because his life,being already pleasurable, does not want pleasure importedfrom without; and so, since the Happy man does not needFriends of these kinds, he is thought not to need any at all.But it may be, this is not true: for it was stated originally,that Happiness is a kind of Working; now Working plainlyis something that must come into being, not be already there214
The Ethics of Aristotlelike a mere piece of property.[Sidenote: 1170a] If then the being happy consists in livingand working, and the good man’s working is in itselfexcellent and pleasurable (as we said at the commencementof the treatise), and if what is our own reckons among thingspleasurable, and if we can view our neighbours better thanourselves and their actions better than we can our own, thenthe actions of their Friends who are good men are pleasurableto the good; inasmuch as they have both the requisiteswhich are naturally pleasant. So the man in the highest stateof happiness will need Friends of this kind, since he desiresto contemplate good actions, and actions of his own, whichthose of his friend, being a good man, are. Again, commonopinion requires that the Happy man live with pleasure tohimself: now life is burthensome to a man in solitude, for itis not easy to work continuously by one’s self, but in companywith, and in regard to others, it is easier, and thereforethe working, being pleasurable in itself will be more continuous(a thing which should be in respect of the Happyman); for the good man, in that he is good takes pleasure inthe actions which accord with Virtue and is annoyed at thosewhich spring from Vice, just as a musical man is pleasedwith beautiful music and annoyed by bad. And besides, asTheognis says, Virtue itself may be improved by practice,from living with the good.And, upon the following considerations more purely metaphysical,it will probably appear that the good friend is naturallychoiceworthy to the good man. We have said before,that whatever is naturally good is also in itself good and pleasantto the good man; now the fact of living, so far as animalsare concerned, is characterised generally by the power of sentience,in man it is characterised by that of sentience, or ofrationality (the faculty of course being referred to the actualoperation of the faculty, certainly the main point is the actualoperation of it); so that living seems mainly to consist inthe act of sentience or exerting rationality: now the fact ofliving is in itself one of the things that are good and pleasant(for it is a definite totality, and whatever is such belongs tothe nature of good), but what is naturally good is good tothe good man: for which reason it seems to be pleasant toall. (Of course one must not suppose a life which is depravedand corrupted, nor one spent in pain, for that which is such215
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