By Michael of Ephesus, Aspasius, David Konstan
Aristotle devotes books 8-9 of the Nicomachean Ethics to friendship, distinguishing 3 varieties: a main type prompted through the other's personality; and different kinds influenced by means of software or excitement. he's taking up Plato's concept that one is aware oneself higher as mirrored in another's eyes, as delivering one of many merits of friendship, and he additionally sees real friendship as modelled on actual self-love. He additional compares friendship with justice, and illustrates the ubiquity of friendship by way of bearing on the best way we aid wayfarers as though they have been relatives (oikeion), a be aware he is taking from Plato's dialogue of affection. in lots of of those respects he most likely prompted the Stoic thought of justice as in line with the common kinship (oikeiotes) one feels before everything for oneself at delivery and, finally, for misplaced wayfarers. Of the 3 commentaries translated the following, that by way of the second-century advert Aristotelian Aspasius is the earliest extant remark on Aristotle; the second one is by way of Michael of Ephesus within the 12th century; the 3rd is of unknown date and authorship. Aspasius concerns no matter if there's just one type of friendship with a unmarried definition.But he plumps for a verdict no longer given through Aristotle, that the first form of friendship serves as a focus for outlining the opposite . Aspasius selections up connections along with his Stoic contemporaries. Michael cites Christians and attracts from Neoplatonists the concept there's a self-aware a part of the soul, and that Aristotle observed contributors as bundles of properties.
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Additional resources for Aspasius, Michael of Ephesus, Anonymous: On Aristotle Nicomachean Ethics 8-9
But one must seek not only pleasing men [as friends] but also good men. , the argument] not be appropriate to good men and those who have acquired complete love. For it is not by referring to themselves that they love their friends, even if something good arises to those who love from those who are loved, but rather [they love them] because those who are loved are good. But these things are fitted to one another and are not disjoined, for a good man is also good for his friend. He bids that a person seek to acquire those who are really good as friends, and these would be simultaneously good and good for their friends.
Paternal [love] is analogous to 181,1 5 10 15 20 25 182,1 5 38 10 15 20 25 30 183,1 5 Aspasius: On Aristotle Nicomachean Ethics 8 kingly [love], but the paternal surpasses it in services, for a father ‘is causative of the existence [of the child]’ (1161a16-17), which is the greatest thing. ‘But these things are also attributed to grandparents’ (1161a17-18): then either let it be conceded by us that they brought us into being and the rest, although it was not immediate but through our fathers as middle men, or else these things are attributed to our grandparents indeed, [but] by our fathers, that they brought them into being.
But flourishing men, and these are the good men, at the same time as they are active in respect to virtue need to spend the day together with their friends, especially with those who are similar in respect to virtue, or if not [these, then] with those who are fine by nature and of a middle [sort]. For a human being is not simply a solitary animal like a lion or a wolf or whatever other animal can live by itself, but a civic and communal one. A virtuous and flourishing man knows exactly that which belongs by nature to a human being, and he needs someone who spends the day and lives together [with him]: and for this a friend is especially suitable.
Aspasius, Michael of Ephesus, Anonymous: On Aristotle Nicomachean Ethics 8-9 by Michael of Ephesus, Aspasius, David Konstan