Search results for 'Friendship' (try it on Scholar)

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  1. Dirk Baltzly & Nick Eliopoulos (2009). The Classical Ideals of Friendship. In Barabara Caine (ed.), Friendship: a history,. Equinox.score: 21.0
    Surveys the ideals of friendship in ancient Greco-Roman philosophy. The notion of the best friendship inevitably reflects the various conceptions of a good life.
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  2. Laurence Thomas (forthcoming). The Character of Friendship. In Danian Caluori (ed.), Thinking About Friendship: Historical and Contemporary Prespectives. Palgrave MacMillon.score: 21.0
    This essay discusss (1) the differences and commonalities between romantic love and friendship and (2) the differences and commonalities between parental love of friendship.
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  3. Corey Abel (2003). Love and Friendship in Utopia: Brave New World and 1984. In Eduardo Velasquez (ed.), Love and Friendship: Rethinking Politics and Affection in Modern Times.score: 21.0
    Contrary to many "political" interpretations, of "Brave New World" and "1984" this paper stresses that the evil of totalitarian government is not simply in the presence of great and arbitrary power, but in the particular ways that such power erodes love and friendship, the bases of social life. The crisis represented by the destruction of all possibility of love and friendship is placed in the context of Dostoevsky's meditations on "The Grand Inquisitor," and reflections by noted political theorists (...)
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  4. Dean Cocking & Jeanette Kennett (2000). Friendship and Moral Danger. Journal of Philosophy 97 (5):278-296.score: 18.0
    We focus here on some familiar kinds of cases of conflict between friendship and morality, and, on the basis of our account of the nature of friendship, argue for the following two claims: first, that in some cases where we are led morally astray by virtue of a relationship that makes its own demands on us, the relationship in question is properly called a friendship; second, that relationships of this kind are valuable in their own right.
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  5. Dean Cocking & Jeanette Kennett (1998). Friendship and the Self. Ethics 108 (3):502-527.score: 18.0
    We argue that companion friendship is not importantly marked by self-disclosure as understood in either of these two ways. One's close friends need not be markedly similar to oneself, as is claimed by the mirror account, nor is the role of private information in establishing and maintaining intimacy important in the way claimed by the secrets view. Our claim will be that the mirror and secrets views not only fail to identify features that are in part constitutive of close (...)
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  6. Bennett W. Helm (2010). Love, Friendship, and the Self: Intimacy, Identification, and the Social Nature of Persons. Oxford University Press.score: 18.0
    Bennett Helm re-examines our common understanding of ourselves as persons in light of the phenomena of love and friendship.
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  7. A. W. Price (1989). Love and Friendship in Plato and Aristotle. Oxford University Press.score: 18.0
    This book explores for the first time an idea common to both Plato and Aristotle: although people are separate, their lives need not be; one person's life may overflow into another's, so that helping someone else is a way of serving oneself. Price considers how this idea unites the philosophers' treatments of love and friendship (which are otherwise very different), and demonstrates that this view of love and friendship, applied not only to personal relationships, but also to the (...)
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  8. Zena Hitz (2011). Aristotle on Self-Knowledge and Friendship. Philosophers' Imprint 11 (12):1-28.score: 18.0
    In Nicomachean Ethics 10.7, Aristotle says that the contemplative wise person living the happiest and most self-sufficient life will need other people less than a person living a life of practical virtue. This seems to be in tension with Aristotle's emphasis elsewhere on the political nature of human beings. I analyze in detail Aristotle's most elaborate defense of the need for friends in the happy life in Nicomachean Ethics 9.9 to see whether and how he resolves the need for friends (...)
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  9. Jochen Dreher (2009). Phenomenology of Friendship: Construction and Constitution of an Existential Social Relationship. [REVIEW] Human Studies 32 (4):401-417.score: 18.0
    Friendship, as a unique form of social relationship, establishes a particular union among individual human beings which allows them to overcome diverse boundaries between individual subjects. Age, gender or cultural differences do not necessarily constitute an obstacle for establishing friendship and as a social phenomenon, it might even include the potential to exist independently of space and time. This analysis in the interface of social science and phenomenology focuses on the principles of construction and constitution of this specific (...)
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  10. Laurence Thomas (forthcoming). Friendship in the Shadow of Technology. In Steven Scalet (ed.), Morality and Moral Controversies. Abebooks.score: 18.0
    This essay looks at the impact that technology is having upon friendship. For as we all know, it is nothing at all to see friends at a restaurant table all engaged in texting rather than talking to one another.
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  11. Ruth Abbey & Douglas J. Den Uyl (2001). The Chief Inducement? The Idea of Marriage as Friendship. Journal of Applied Philosophy 18 (1):37–52.score: 18.0
    A combination of social forces has thrown marriage into question in westernised societies at the end of the millennium. This uncertainty creates space for new ways of thinking about marriage. In this context, we examine the idea of marriage as friendship. We trace its genealogy in the work of Mary Wollstonecraft, John Stuart Mill and Harriet Taylor and then subject it to critical scrutiny using some of Michel de Montaigne’s ideas. We ask how applic- able the ideal of higher (...)
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  12. Lisa Guenther (2007). Le Flair Animal: Levinas and the Possibility of Animal Friendship. PhaenEx 2 (2):216-238.score: 18.0
    In Otherwise than Being, Levinas writes that the alterity of the Other escapes “le flair animal,” or the animal’s sense of smell. This paper puts pressure on the strong human-animal distinction that Levinas makes by considering the possibility that, while non-human animals may not respond to the alterity of the Other in the way that Levinas describes as responsibility, animal sensibility plays a key role in a relation to Others that Levinas does not discuss at length: friendship. This approach (...)
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  13. Simon Keller (2004). Friendship and Belief. Philosophical Papers 33 (3):329-351.score: 18.0
    I intend to argue that good friendship sometimes requires epistemic irresponsibility. To put it another way, it is not always possible to be both a good friend and a diligent believer.
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  14. Neera Kapur Badhwar (ed.) (1993). Friendship: A Philosophical Reader. Cornell University Press.score: 18.0
    Introduction: The Nature and Signif1cance of Friendship Neera Kapur Badhwar Philosophers have long recognized that friendship plays a central role in a ...
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  15. Barbro Fröding & Martin Peterson (2012). Why Virtual Friendship is No Genuine Friendship. Ethics and Information Technology 14 (3):201-207.score: 18.0
    Based on a modern reading of Aristotle’s theory of friendship, we argue that virtual friendship does not qualify as genuine friendship. By ‘virtual friendship’ we mean the type of friendship that exists on the internet, and seldom or never is combined with real life interaction. A ‘traditional friendship’ is, in contrast, the type of friendship that involves substantial real life interaction, and we claim that only this type can merit the label ‘genuine (...)’ and thus qualify as morally valuable. The upshot of our discussion is that virtual friendship is what Aristotle might have described as a lower and less valuable form of social exchange. (shrink)
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  16. Lorraine Smith Pangle (2003). Aristotle and the Philosophy of Friendship. Cambridge University Press.score: 18.0
    This is the first book to offer a comprehensive account of the major philosophical works on friendship and its relationship to self-love. The book gives central place to Aristotle's searching examination of friendship in the Nicomachean Ethics. Lorraine Pangle argues that the difficulties surrounding this discussion are soon dispelled once one understands the purpose of the Ethics as both a source of practical guidance for life and a profound, theoretical investigation into human nature. The book also provides fresh (...)
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  17. Ruth Abbey (1999). Back to the Future: Marriage as Friendship in the Thought of Mary Wollstonecraft. Hypatia 14 (3):78-95.score: 18.0
    : If liberal theory is to move forward, it must take the political nature of family relations seriously. The beginnings of such a liberalism appear in Mary Wollstonecraft's work. Wollstonecraft's depiction of the family as a fundamentally political institution extends liberal values into the private sphere by promoting the ideal of marriage as friendship. However, while her model of marriage diminishes arbitrary power in family relations, she seems unable to incorporate enduring sexual relations between married partners.
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  18. Simon Căbulea May (2011). Moral Compromise, Civic Friendship, and Political Reconciliation. Critical Review of International Social and Political Philosophy 14 (5):581-602.score: 18.0
    Instrumentalism about moral compromise in politics appears inconsistent with accepting both the existence of non-instrumental or principled reasons for moral compromise in close personal friendships and a rich ideal of civic friendship. Using a robust conception of political reconciliation during democratic transitions as an example of civic friendship, I argue that all three claims are compatible. Spouses have principled reasons for compromise because they commit to sharing responsibility for their joint success as partners in life, and not because (...)
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  19. Troy Jollimore (2000). Friendship Without Partiality? Ratio 13 (1):69–82.score: 18.0
    Consequentialism involves a kind of strong impartiality which seems incompatible with the sort of partiality manifested in friendships. Consequentialists such as Kagan respond that friendship does not, in fact, require partiality. Against this, I argue that friendship cannot exist without expressions of personal feeling, and that such expressions necessarily involve a kind of partiality. Because her every action is determined by the goal of maximizing the impersonal good, a consequentialist cannot use her actions (including actions of speech) to (...)
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  20. Frank Lucash (2012). Spinoza on Friendship. Philosophia 40 (2):305-317.score: 18.0
    Friendships have always been one of the most valuable assets in the lives of human beings, and friendships were of utmost importance to Spinoza. There are different kinds of friendship but for Spinoza genuine friendship can only occur among those who pursue the truth. In this paper I will (1) point out what Spinoza means by the truth, (2) show how friendships are possible even though there is tension in our lives between our desire to preserve ourselves and (...)
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  21. Christine Tappolet (2008). Friendship and Partiality in Ethics. Les Ateliers de l'Éthique / the Ethics Forum 3 (1).score: 18.0
    Special volume on Friendship and Partiality. Christine Tappolet, Guest Editor.
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  22. Jack Reynolds (2010). Derrida, Friendship, and the Transcendental Priority of the 'Untimely'. Philosophy and Social Criticism 6 (36):663-676.score: 18.0
    This article examines Derrida’s insistence on the contretemps that breaks open time, paying particular attention to Politics of Friendship and the way in which this book envisages the ‘untimely’ as both interrupting, and making possible, friendship. Although I suggest that Derrida’s temporal deconstruction of the Aristotelian distinction between utility and ‘perfect’ friendships is convincing, I also argue that Derrida’s own account of friendship is itself touched by time, in the peculiar sense of ‘touched’ that connotes affected and (...)
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  23. Andrew Reisner (2008). Does Friendship Give Us Non-Derivative Partial Reasons. Les Ateliers de l'Éthique / the Ethics Forum 3 (1):70-78.score: 18.0
    One way to approach the question of whether there are non-derivative partial reasons of any kind is to give an account of what partial reasons are, and then to consider whether there are such reasons. If there are, then it is at least possible that there are partial reasons of friendship. It is this approach that will be taken here, and it produces several interesting results. The first is a point about the structure of partial reasons. It is at (...)
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  24. Charles J. Stivale (2008). Gilles Deleuze's Abcs: The Folds of Friendship. Johns Hopkins University Press.score: 18.0
    Friendship, in its nature, purpose, and effects, has been an important concern of philosophy since antiquity. It was of particular significance in the life of Gilles Deleuze, one of the most original and influential philosophers of the late twentieth century. Taking L'Abécédaire de Gilles Deleuze -- an eight-hour video interview that was intended to be aired only after Deleuze's death -- as a key source, Charles J. Stivale examines the role of friendship as it appears in Deleuze's work (...)
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  25. Ruth Abbey (1999). Circles, Ladders and Stars: Nietzsche on Friendship. Critical Review of International Social and Political Philosophy 2 (4):50-73.score: 18.0
    One of the major purposes of this article is to show that friendship was one of Nietzsche's central concerns and that he shared Aristotle's belief that it takes higher and lower forms. Yet Nietzsche's interest in friendship is overlooked in much of the secondary literature. An important reason for this is that this interest is most evident in the works of his middle period, and these tend to be neglected in commentaries on Nietzsche. In the works of the (...)
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  26. Jason Kawall (2013). Friendship and Epistemic Norms. Philosophical Studies 165 (2):349-370.score: 18.0
    Simon Keller and Sarah Stroud have both argued that the demands of being a good friend can conflict with the demands of standard epistemic norms. Intuitively, good friends will tend to seek favorable interpretations of their friends’ behaviors, interpretations that they would not apply to strangers; as such they seem prone to form unjustified beliefs. I argue that there is no such clash of norms. In particular, I argue that friendship does not require us to form beliefs about our (...)
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  27. Michael T. McFall (2012). Real Character-Friends: Aristotelian Friendship, Living Together, and Technology. [REVIEW] Ethics and Information Technology 14 (3):221-230.score: 18.0
    Aristotle’s account of friendship has largely withstood the test of time. Yet there are overlooked elements of his account that, when challenged by apparent threats of current and emerging communication technologies, reveal his account to be remarkably prescient. I evaluate the danger that technological advances in communication pose to the future of friendship by examining and defending Aristotle’s claim that perfect or character-friends must live together. I concede that technologically-mediated communication can aid existing character-friendships, but I argue that (...)
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  28. Nicholas John Munn (2012). The Reality of Friendship Within Immersive Virtual Worlds. Ethics and Information Technology 14 (1):1-10.score: 18.0
    In this article I examine a recent development in online communication, the immersive virtual worlds of Massively Multiplayer Online Role-Playing Games (MMORPGs). I argue that these environments provide a distinct form of online experience from the experience available through earlier generation forms of online communication such as newsgroups, chat rooms, email and instant messaging. The experience available to participants in MMORPGs is founded on shared activity, while the experience of earlier generation online communication is largely if not wholly dependent on (...)
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  29. Kerri Woods (2013). Civic and Cosmopolitan Friendship. Res Publica 19 (1):81-94.score: 18.0
    This article draws out two implications for cosmopolitan or global friendship from an examination of a recent work on civic friendship in the domestic sphere: (1) Insofar as it is the case that civic friendship, as defined by Schwarzenbach (On civic friendship: Including women in the state. Columbia University Press, New York, 2009) is necessary for justice in the state, it is also the case that the absence of global justice can be partially explained by the (...)
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  30. Oliver Leaman (ed.) (1995). Friendship East and West: Philosophical Perspectives. Curzon.score: 18.0
    Cultures other than those in Christian Europe have had important and interesting observations to make on the nature of friendship, and in this collection there ...
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  31. Daniel Schwartz (2007). Aquinas on Friendship. Oxford University Press.score: 18.0
    Daniel Schwartz examines the views on friendship of the great medievalphilosopher Thomas Aquinas.
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  32. Shannon Vallor (2012). Flourishing on Facebook: Virtue Friendship & New Social Media. [REVIEW] Ethics and Information Technology 14 (3):185-199.score: 18.0
    The widespread and growing use of new social media, especially social networking sites such as Facebook and Twitter, invites sustained ethical reflection on emerging forms of online friendship. Social scientists and psychologists are gathering a wealth of empirical data on these trends, yet philosophical analysis of their ethical implications remains comparatively impoverished. In particular, there have been few attempts to explore how traditional ethical theories might be brought to bear upon these developments, or what insights they might offer, if (...)
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  33. Daniel Brudney (2013). Two Types of Civic Friendship. Ethical Theory and Moral Practice 16 (4):729-743.score: 18.0
    Among the tasks of modern political philosophy is to develop a favored conception of the relations among modern citizens, among people who can know little or nothing of one another individually and yet are deeply reciprocally dependent. One might think of this as developing a favored conception of civic friendship. In this essay I sketch two candidate conceptions. The first derives from the Kantian tradition, the second from the 1844 Marx. I present the two conceptions and then describe similarities (...)
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  34. Damian Caluori (ed.) (2013). Thinking About Friendship: Historical and Contemporary Philosophical Perspectives. Palgrave Macmillan.score: 18.0
    What unites friends and distinguishes them from others? Is the preference we give to friends rationally and morally justifiable? This collection of new essays on the philosophy of friendship considers such questions.
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  35. R. K. Bentley (2013). Civic Friendship and Thin Citizenship. Res Publica 19 (1):5-19.score: 18.0
    Contemporary appeals for a deepening of civic friendship in liberal democracies often draw on Aristotle. This paper warns against a certain kind of attempt to use Aristotle in our own theorising, namely accounts of civic friendship that characterise it as similar in some way to Aristotelian virtue friendship. The most prominent of these attempts have focused on disinterested mutual regard as a basic ingredient in all Aristotelian forms of friendship. The argument against this is that it (...)
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  36. Johnny Hartz Søraker (2012). How Shall I Compare Thee? Comparing the Prudential Value of Actual Virtual Friendship. Ethics and Information Technology 14 (3):209-219.score: 18.0
    It has become commonplace to hold the view that virtual surrogates for the things that are good in life are inferior to their actual, authentic counterparts, including virtual education, virtual skill-demanding activities and virtual acts of creativity. Virtual friendship has also been argued to be inferior to traditional, embodied forms of friendship. Coupled with the view that virtual friendships threaten to replace actual ones, the conclusion is often made that we ought to concentrate our efforts on actual friendships (...)
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  37. Eleni Leontsini (2013). The Motive of Society: Aristotle on Civic Friendship, Justice, and Concord. Res Publica 19 (1):21-35.score: 18.0
    My aim in this paper is to demonstrate the relevance of the Aristotelian notion of civic friendship to contemporary political discussion by arguing that it can function as a social good. Contrary to some dominant interpretations of the ancient conception of friendship according to which it can only be understood as an obligatory reciprocity, I argue that friendship between fellow citizens is important because it contributes to the unity of both state and community by transmitting feelings of (...)
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  38. Simon Hope (2013). Friendship, Justice, and Aristotle: Some Reasons to Be Sceptical. Res Publica 19 (1):37-52.score: 18.0
    It is sometimes held that modern institutionally-focussed conceptions of social justice are lacking in one essential respect: they ignore the importance of civic friendship or solidarity. It is also, typically simultaneously, held that Aristotle’s thought provides a fertile ground for elucidating an account of civic friendship. I argue, first, that Aristotle is no help on this score: he has no conception of distinctively civic friendship. I then go on to argue that the Kantian distinction between perfect and (...)
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  39. Derek Edyvane (2013). Rejecting Society: Misanthropy, Friendship and Montaigne. Res Publica 19 (1):53-65.score: 18.0
    Widespread misanthropy, understood as the disposition to reject society, is at once a permanent source of instability and injustice, and yet also a valuable support of cherished liberal practices, such as toleration. We must seek therefore to ‘civilise’ the misanthropic temper. Michel de Montaigne provides an instructive case study in this context, for he successfully moderated his misanthropy by his conviviality and friendship. The non-conditional character of Montaignean friendship functions to moderate rational misanthropic antipathy and thereby suggests a (...)
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  40. Robert Sharp (2012). The Obstacles Against Reaching the Highest Level of Aristotelian Friendship Online. Ethics and Information Technology 14 (3):231-239.score: 18.0
    The ubiquity of online social networks has led to the phenomena of having friends that are known only through online interaction. In many cases, no physical interaction has taken place, but still people consider each other friends. This paper analyzes whether these friendships would satisfy the conditions of Aristotle’s highest level of friendship–what he calls perfect friendship. Since perfect friendship manifests through a shared love of virtue, physical proximity would seem to be unnecessary at first glance. However, (...)
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  41. Mavis Biss (2011). Aristotle on Friendship and Self-Knowledge: The Friend Beyond the Mirror. History of Philosophy Quarterly 28 (2):125.score: 18.0
    Aristotle's emphasis on sameness of character in his description of the virtuous friend as "another self" figures centrally in all his arguments for the necessity of friendship to self-knowledge. Although the attribution of the Magna Moralia to Aristotle is disputed, the comparison of the friend to a mirror in this work has encouraged many commentators to view the friend as a mirror that provides the clearest and most immediate image of one's own virtue. I will offer my own reading (...)
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  42. Mary Healy (2011). Civic Friendship. Studies in Philosophy and Education 30 (3):229-240.score: 18.0
    This paper seeks to examine the plausibility of the concept of ‘Civic Friendship’ as a philosophical model for a conceptualisation of ‘belonging’. Such a concept, would hold enormous interest for educators in enabling the identification of particular virtues, attitudes and values that would need to be taught and nurtured to enable the civic relationship to be passed on from generation to generation. I consider both of the standard arguments for civic friendship: that it can be understood within the (...)
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  43. Mary P. Nichols (2009). Socrates on Friendship and Community: Reflections on Plato's Symposium, Phaedrus, and Lysis. Cambridge University Press.score: 18.0
    Introduction -- The problem of Socrates : Kierkegaard and Nietzsche -- Kierkegaard : Socrates vs. the God -- Nietzsche : call for an artistic Socrates -- Plato's Socrates -- Love, generation, and political community (the Symposium) -- The prologue -- Phaedrus' praise of nobility -- Pausanias' praise of law -- Eryximachus' praise of art -- Aristophanic comedy -- Tragic victory -- Socrates' turn -- Socrates' prophetess and the daemonic -- Love as generative -- Alcibiades' dramatic entrance -- Alcibiades' images of (...)
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  44. Victoria S. Wike (2014). Kantian Friendship: Duty and Idea. Diametros 39:140-153.score: 18.0
    Kant commentators have recently begun to pay attention to Kant’s account of friendship. They have asked questions, such as: Is his description of friendship consistent and robust and does it provide an account of friendship that satisfies common intuitions and expectations of friendship? Their answers to these questions have often been negative. At the same time, many of these critics share a common understanding of two basic aspects of Kant’s account of friendship. Kant sees (...) as both a duty and an ideal state. One critic, Patricia Flynn, considers the implications of this dual claim. She argues that the view that friendship is both duty and idea gives rise to a tension in the concept of friendship. This tension makes the duty of friendship different from all other Kantian moral duties and leaves us with a duty that we cannot achieve. My aim is to revisit Flynn’s argument and by reassessing Kant’s claims to show that there is indeed complexity in Kant’s understanding of friendship, but there is no conceptual problem that makes friendship a duty unlike all other duties or makes it an impossible duty. (shrink)
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  45. Mark Vernon (2005). The Philosophy of Friendship. Palgrave Macmillan.score: 18.0
    Mark Vernon links the resources of the philosophical tradition with numerous illustrations from modern culture to ask what friendship is and how it relates to sex, work, politics and spirituality. Unusually, he argues that Plato and Nietzsche, as much as Aristotle and Aelred, should be put center stage. Their penetrating and occasionally tough insights are invaluable if friendship is to be a full, not merely sentimental, way of life for today.
     
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  46. Adam Briggle (2008). Real Friends: How the Internet Can Foster Friendship. [REVIEW] Ethics and Information Technology 10 (1):71-79.score: 15.0
  47. Lara Denis (2001). From Friendship to Marriage: Revising Kant. Philosophy and Phenomenological Research 63 (1):1-28.score: 15.0
  48. Lawrence A. Blum (1980). Friendship, Altruism, and Morality. Routledge & Kegan Paul.score: 15.0
    Good,No Highlights,No Markup,all pages are intact, Slight Shelfwear,may have the corners slightly dented, may have slight color changes/slightly damaged spine.
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  49. Adrianne Leigh McEvoy (ed.) (2011). Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.score: 15.0
    One WHY LOVERS CAN'T BE FRIENDS James Conlon That one's spouse is also one's closest friend is a common claim and seems innocent enough. ...
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  50. William O. Stephens (2011). If Friendship Hurts, an Epicurean Deserts : A Reply to Andrew Mitchell. In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi. 7.score: 15.0
    In “Friendship Amongst the Self-Sufficient: Epicurus” (this Journal, Vol. 2, No. 2, June 2001), Andrew Mitchell explores the Epicurean view of the relationship between self-sufficiency and friendship by contrasting it with the views of Aristotle and the Stoics. Epicurus, Aristotle, and the Stoics do indeed have interestingly different views on friendship that are well worth comparing. Yet Mitchell’s characterization of Aristotelian friendship is misleading, his account of Stoic friendship is inaccurate, and his interpretation of Epicurean (...)
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