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  1. Is Aristotelian Friendship Disinterested?: Aristotle on Loving the Other for Himself and Wishing Goods for the Other's Sake.Bradford Jean-Hyuk Kim - forthcoming - European Journal of Philosophy.
    It has been not atypical for commentators to argue that Aristotelian friendship features disinterested concern for others, that is, concern for others that is completely independent of one's own happiness. Often, the relevant commentators point to some normative features of Aristotelian friendship, wishing goods for the other's sake and loving the other for herself, where these are assumed to be disinterested. While the disinterested interpretations may be correct overall, I argue that wishing goods for the other's sake and loving the (...)
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  2. Freunde aufgrund des Lebens: Eine aristotelische Theorie der Freundschaft zwischen Eltern und Kindern.David Machek - forthcoming - Zeitschrift Für Praktische Philosophie.
    DE/EN Freundschaft (philia) ist ein wichtiges Thema der aristotelischen Moraltheorie. Aristoteles versteht unter Freundschaft die optimale Form der Beziehung, in der sich die Beteiligten gegenseitig schätzen und Wohltaten leisten. Im Rahmen seiner Freundschaftstheorie hat Aristoteles auch eine Auffassung der Freundschaft zwischen Eltern und Kindern entworfen. Im Vergleich zu seiner allgemeinen Freundschaftstheorie haben seine Ansätze zur Freund-schaft zwischen Eltern und Kindern sowohl in der historischen als auch in der systemati-schen Forschung wenig Aufmerksamkeit gefunden. Das Ziel dieses Artikels ist es, die Auf-fassung (...)
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  3. The Form of Politics: Aristotle and Plato on Friendship. By John von Heyking. Pp. Xvi, 240, Montreal, McGill‐Queen’s University Press, 2016, £23.99. [REVIEW]Luke Penkett - 2020 - Heythrop Journal 61 (1):147-148.
  4. What is Friendship?Uri D. Leibowitz - 2018 - Disputatio 10 (49):97-117.
    The paper identifies a distinctive feature of friendship. Friendship, it is argued, is a relationship between two people in which each participant values the other and successfully communicates this fact to the other. This feature of friendship, it is claimed, explains why friendship plays a key role in human happiness, why it is praised by philosophers, poets, and novelists, and why we all seek friends. Although the characterization of friendship proposed here differs from other views in the literature, it is (...)
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  5. Aristotle on Virtue and Friendship.Koji Tachibana - 2018 - Proceedings of the XXIII World Congress of Philosophy 2 (2):309-313.
    Aristotle, in his Nicomachean Ethics, considers how one becomes virtuous. However, when asking the question of how, he does not refer to ‘by friend’ as an option; all he refers to are ‘by learning’, ‘by training’, ‘by habituation’, ‘by god’ and ‘by luck’. Why does he not do so? First, I point out the fact that both Aristotle and Plato do not refer to the option of ‘by friend’ when asking the question of how. Second, I argue that Aristotle does (...)
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  6. Narrative Constitution of Friendship.Christopher Moore & Samuel Frederick - 2017 - Dialogue 56 (1):111-130.
    We argue that friendship is constituted in the practice of narration, not merely identifi ed through psychological or sociological criteria. We show that whether two people have, as Aristotle argues, ‘lived together’ in ‘mutually acknowledged goodwill’ can be determined only through a narrative reconstruction of a shared past. We demonstrate this with a close reading of Thomas Bernhard’s Wittgenstein’s Nephew: A Friendship (1982). We argue that this book provides not only an illustration but also an enactment of the practice of (...)
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  7. On the Normative Consequences of Virtue and Utility Friendships in Aristotle.Daniel Simão Nascimento - 2017 - Revista Latinoamericana de Filosofia 43 (2):263-284.
    In this article, I use the expanded hohfeldian model presented by Wenar to argue that, according to Aristotle's theory of friendship, every bond of friendship that is based on utility or virtue creates duties and hohfeldian incidents between those who are friends. In section 1, I provide a quick presentation of Hohfeld's work and of Wenar's hohfeldian model. In section 2, I present my thesis about the creation of certain hohfeldian incidents and certain duties in virtue and utility friendships as (...)
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  8. Freiheit und Freundschaft in Axel Honneths Recht der Freiheit.Philipp Schwind & Sebastian Muders - 2017 - Philosophy and Society 28 (3):454-474.
    In Axel Honneths Recht der Freiheit (RF) dienen persönliche Beziehungen, zu welchen Honneth neben Familien- und Liebesbeziehungen auch die Freundschaft zählt, der Verwirklichung einer „besondere[n], schwer zu charakterisierende[n] Form von Freiheit“ (RF 233). Diese Behauptung fügt sich ein in die Kernthese des Rechts der Freiheit. Demnach vermochte es die „Freiheit im Sinne der Autonomie des Einzelnen“ innerhalb unzähliger „Vorstellung[en] vom Guten“ als einzige, die moderne Gesellschaft nachhaltig zu prägen, wohingegen alle anderen Werte, die in der Moderne wirkmächtig geworden sind, als (...)
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  9. La dimensione comunitaria della formazione filosofica secondo Aristotele.David Torrijos-Castrillejo - 2016 - In Ariberto Acerbi, Francisco Fernández Labastida & Gennaro Luise (eds.), La filosofia come Paideia. Contributi sul ruolo educativo degli studi filosofici. Roma: Armando. pp. 27-34.
    This paper is a study about the social dimension of the philosophical education according to Aristotle. Aristotle is not a individualistic thinker but he understands the philosophical activity in the social context of the friendship.
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  10. Lei, amizade e participação política em Aristóteles após o biological turn: Reflexões preliminares sobre um novo paradigma hermenêutico.Daniel Simão Nascimento - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 15:59-70.
    Este artigo tem quatro objetivos. O primeiro deles é mostrar que dois debates contemporâneos de grande importância para a filosofia política aristotélica – a saber, o debate acerca do laço que liga ou deve ligar os cidadãos de uma comunidade política e o debate acerca da importância da participação política no que diz respeito ao alcance da felicidade – devem ser compreendidos em conjunto com o mo- vimento hermenêutico que chamamos hoje de biological turn. Como veremos, a maneira como respondemos (...)
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  11. In the Place Beyond Utility and Pleasure.Julia Walton - 2015 - Questions: Philosophy for Young People 15:14-16.
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  12. Aristotle on the Utility and Choiceworthiness of Friends.Matthew D. Walker - 2014 - Archiv für Geschichte der Philosophie 96 (2):151-182.
    Aristotle’s views on the choiceworthiness of friends might seem both internally inconsistent and objectionably instrumentalizing. On the one hand, Aristotle maintains that perfect friends or virtue friends are choiceworthy and lovable for their own sake, and not merely for the sake of further ends. On the other hand, in Nicomachean Ethics IX.9, Aristotle appears somehow to account for the choiceworthiness of such friends by reference to their utility as sources of a virtuous agent’s robust self-awareness. I examine Aristotle’s views on (...)
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  13. Civic Friendship and Thin Citizenship.R. K. Bentley - 2013 - Res Publica 19 (1):5-19.
    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 inadequately accounts for the (...)
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  14. Friendship and Teaching Philosophy in Nicomachean Ethics IX.1.Daniel P. Maher - 2013 - Proceedings of the American Catholic Philosophical Association 87:271-283.
    In Nicomachean Ethics, Aristotle discusses the relation between teachers and students during his treatment of “non-uniform friends.” These friends exchange goods differing in kind . Such friendships depend on the needs of the friends, and we are invited to ask whether some need induces a philosopher to teach a not-yet-philosophical student. In this paper I argue that the philosophical teacher does not approach his pupil out of need nor as he would approach a contemplative friend who is an equal. The (...)
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  15. Friendship, Perception, and Referential Opacity in Nicomachean Ethics IX.9.Sean McAleer - 2013 - History of Philosophy & Logical Analysis 16:362-374.
    This essay reconstructs and evaluates Aristotle's argument in Nicomachean Ethics IX.9 that the happy person needs friends, in which Aristotle combines his well-known claim that friends are other selves with the claim that human perception is meta-perceptual: the perceiving subject perceives its own existence. After exploring some issues in the logic of perception, the essay argues that Aristotle's argument for the necessity of friends is invalid since perception-verbs create referentially opaque contexts in which the substitution of co-referential terms fails.
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  16. The Shameless Truth: Shame and Friendship in Aristotle.M. K. Sokolon - 2013 - European Journal of Political Theory 12 (4):447-465.
    Does shame have a limited moral role because it is associated with a loss of self-respect or is it an important emotional support for socially beneficial behaviours? Aristotle supports the latter position. In his ethical theory, he famously claims that shame is a semi-virtue essential in the habituation of moral norms. He clarifies this role in the Rhetoric’s lesser-known distinction between true and conventional shame, which implies human beings make subjective evaluations of those appropriated cultural norms. Importantly, he locates this (...)
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  17. Aristotle on Other-Selfhood and Reciprocal Shaping.Anthony Carreras - 2012 - History of Philosophy Quarterly 29 (4):319-336.
    This paper concerns the status of Aristotle’s claim that a friend is another self in NE IX.4. Against the prevailing interpretation, I defend the view that Aristotle uses the other-self claim to explain how a virtuous person who values himself will come to value his friend, according to which 1) loving a friend is an extension of self-love, and 2) the conception of the friend as another self explains how the friend’s eudaimonia becomes constitutive of the agent’s eudaimonia. I argue (...)
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  18. Friendship and Filial Piety: Relational Ethics in Aristotle and Early Confucianism.Tim Connolly - 2012 - Journal of Chinese Philosophy 39 (1):71-88.
    This article examines the origins of and philosophical justifications for Aristotelian friendship and early Confucian filial piety. What underlying assumptions about bonds between friends and family members do the philosophies share or uniquely possess? Is the Aristotelian emphasis on relationships between equals incompatible with the Confucian regard for filiality? As I argue, the Aristotelian and early Confucian accounts, while different in focus, share many of the same tensions in the attempt to balance hierarchical and familial associations with those between friends (...)
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  19. Contemplative Friendship in Nicomachean Ethics.Daniel P. Maher - 2012 - Review of Metaphysics 65 (4):765-794.
    In Nicomachean Ethics, Aristotle’s two forms of human happiness correspond to two forms of human virtue and, I argue, to two forms of virtuous friendship. I propose that the most properly human form of happiness is achieved in contemplative friendship. This friendship is a genuinely contemplative approximation of divine life and still a specifically human life consisting in discursivespeech with others. Contemplative friends wish the good to one another as human beings and thus fulfill what friendship is more completely than (...)
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  20. Přátelství, dobro, polis. K významu přátelství v celku Aristotelovy praktické filosofie.Jakub Jinek - 2011 - Studia Neoaristotelica 8 (1):72-94.
    Aristotle’s subtle distinction between the forms of friendship and his concept of loving friend as one’s other self propose a solution to the fundamental objection to any eudaimonian theory of slavery, namely that friendship – as basically non-moral phenomenon – is but an egoistic device of one’s happy life. Aristotelian theorems are based on his concept of analogy and on a philosophically specific notion of “self”. Since both of these are rooted in Platonism, Aristotle has toevolve them dialectically in a (...)
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  21. Aristotle and Kant on Self-Knowledge and Self-Disclosure Through Friendship.Andrea Veltman - 2011 - In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
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  22. Other Selves.Efren A. Alverio - 2010 - Kritike 4 (1):199-218.
    Aristotle regarded highly the concept of friendship. For him, friendship—being one of the virtues just like truth, justice, courage, etc.—is something that affects not just human behavior but even the state’s as well . However, the English language has set a limit to its use and thus diminished its meaning. While the Greek for friendship, which is φιλια can be translated as love, when using the English language one cannot say that as A and B are friends, it must be (...)
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  23. Love Life: Aristotle on Living Together with Friends.Irene Liu - 2010 - Inquiry: An Interdisciplinary Journal of Philosophy 53 (6):579-601.
    According to Aristotle, the most characteristic activity of friendship is “living together” [to suzên]. This paper seeks to understand living together in the light of his famous, foundational claim that humans are social by nature. Based on an interpretation of Nicomachean Ethics 9.9, I explain our need for friends in terms of a more fundamental human need to appreciate one's life as a whole. I then argue that friendship is built into the very structure of human life itself such that (...)
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  24. Derrida, Friendship and the Transcendental Priority of the ‘Untimely’.Jack Reynolds - 2010 - Philosophy and Social Criticism 36 (6):663-676.
    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 wounded. Derrida’s work (...)
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  25. Contemplation and Self–Awareness in the Nicomachean Ethics.Matthew D. Walker - 2010 - Rhizai. A Journal for Ancient Philosophy and Science 7:221-238.
    I explore Aristotle’s account in the Nicomachean Ethics of how agents attain self-awareness through contemplation. I argue that Aristotle sets up an account of self-awareness through contemplating friends in Books VIII-IX that completes itself in Book X’s remarks on theoretical contemplation. I go on to provide an account of how contemplating the divine, on Aristotle’s view, elicits self-awareness.
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  26. Approaching Others: Aristotle on Friendship’s Possibility.Bradley Bryan - 2009 - Political Theory 37 (6):754-779.
    The essay sheds light on Aristotle's understanding of friendship and its relation to political life. The author challenges the usual view that Aristotle postulates three distinct kinds of friendship. Instead the author argues that Aristotle understood there to be only one kind of friendship, and that other "friendships" were to Aristotle "unfinished" and thus not friendship at all. Aristotle shows that the relation between friendship and politics is grounded in friendship's possibility for human beings, and not as something cherished for (...)
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  27. A Benevolência Na Definição Aristotélica Da Amizade.Konrad Utz - 2009 - Hypnos. Revista Do Centro de Estudos da Antiguidade 22:35-60.
    Aristóteles distingue três tipos de amizades: a amizade da virtude, do prazer e da utilidade. Todas essas exigem que os amigos se amem reciprocamente e que seu amor não fique escondido ao outro. Porém, há outro critério da amizade referente ao qual o texto parece ser vago: a benevolência, que em primeira instância, faz parte da definição geral da amizade. Vou referir-me, principalmente, aos capítulos III e IV do oitavo livro da Ética a Nicômaco, oferecendo uma interpretação de algumas passagens (...)
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  28. Forgiveness, Anger, and Virtue in an Aristotelean Perspective.Gregory Sadler - 2008 - Proceedings of the American Catholic Philosophical Association 82:229-247.
    Aristotle figures significantly in the recent boom of literature on forgiveness, particularly accounts wishing to construe forgiveness as a virtue. While his definition of anger is often invoked, he is also a foil for accounts valuing forgiveness more than did Aristotle. I argue through interpretive exegesis of Aristotle’s texts that, while there are definite limits on forgiveness in his thought, so that his notion of forgiveness does not extend as far as in Christian ethics, it does play a significant role (...)
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  29. Parents and Children as Friends.KristjÁn KristjÁnsson - 2006 - Journal of Social Philosophy 37 (2):250-265.
  30. Parents and Children as Friends.Kristján Kristjánsson - 2006 - Journal of Social Philosophy 37 (2):250-265.
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  31. Les Rapports D’Échange Selon Aristote. Éthique À Nicomaque V Et VIII-IX.Gilles Campagnolo & Maurice Lagueux - 2004 - Dialogue 43 (3):443-469.
    ABSTRACT: This article proposes an interpretation of the chapters of the Nicomachean Ethics concerning exchange and friendship. Rejecting approaches where Aristotle anticipates modern labour or need-based theories of value, the article claims that those notions of labour and need are required for a satisfactory interpretation of the most obscure passages of Book V Finally, Aristotle’s texts on exchange and friendship are related in such a way that the latter, since it is free from any political considerations, allows us to better (...)
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  32. Lorraine S. Pangle, Aristotle and the Philosophy of Friendship.John Partridge - 2004 - Philosophical Inquiry 26 (4):139-142.
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  33. Liberal Citizenship and Civic Friendship.Jason A. Scorza - 2004 - Political Theory 32 (1):85-108.
    Aristotle famously argues that friendship can serve as a normative model for the practice of citizenship, and this view has been widely accepted by neo-Aristotelians. Liberals, however, are quick to reject both Aristotle's view of friendship and his view of citizenship. Does this mean that the concept of friendship is politically irrelevant for liberalism? This essay suggests, on the contrary, that the concept of friendship is far from obsolete, even for liberals. Specifically, communicative constraints derived from the norms of friendship, (...)
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  34. Friendship and Recognition in Aristotle and Hegel.Vasiliki Karavakou - 2003 - Philosophical Inquiry 25 (3-4):217-240.
  35. Aristotle. Nicomachean Ethics, Books VIII and IX. [REVIEW]Daniel P. Maher - 2000 - Review of Metaphysics 54 (2):411-412.
  36. Character and The Forms of Friendship in Aristotle.Andrew Payne - 2000 - Apeiron 33 (1):53 - 74.
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  37. The Advantages of Civic Friendship.Joyce L. Jenkins - 1999 - Journal of Philosophical Research 24:459-471.
    Aristotle distinguishes three types of friendship: virtue or character friendship, advantage friendship, and pleasure friendship. He also holds that the civic relation is a friendship, but it is unclear to which of the three types it belongs. There appear to be two candidates. It is either a character friendship, or an advantage friendship. I argue that it cannot be a character friendship, since that would entail that citizens have active goodwill toward one another, and Aristotle claims that such goodwill can (...)
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  38. The Role of Friendship in Aristotle's Political Theory.Richard Mulgan - 1999 - Critical Review of International Social and Political Philosophy 2 (4):15-32.
  39. The Self in Aristotle’s Ethics.Stephen A. Calogero - 1998 - Philosophy in the Contemporary World 5 (2/3):85-95.
    This paper examines Aristotle’s treatment of friendship and self-love in Books VIII and IX of the Nicomachean Ethics. The purpose is to explore what Aristotle means by self, and his understanding of why selves become, engaged in benevolent relationships with others. Some discussion of Aristotle’s influence on Kierkegaard helps to bring out the significance of Aristotle’s insights about the self. Aristotle explains how the self’s movement toward actuality grounds friendship and benevolence. True friendship and all endeavors to “produce” good, derive (...)
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  40. Ancient tragedy and other selves.Paul Schollmeier - 1998 - Revue de Métaphysique et de Morale 2:175-188.
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  41. Aristotle’s Philosophy of Friendship. [REVIEW]Pamela M. Huby - 1997 - Ancient Philosophy 17 (1):247-249.
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  42. Focal Reference in Aristotle's Account of Φιλία: "Eudemian Ethics" VII 2.Julie K. Ward - 1995 - Apeiron 28 (3):183 - 205.
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  43. Aristotle on Loving Another for His Own Sake.Kelly Rogers - 1994 - Phronesis 39 (3):291-302.
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  44. Friendship With God?Wanda Cizewski - 1992 - Philosophy and Theology 6 (4):369-381.
    First I investigate the concept of friendship in Aristotle’s Nicomachean Ethics, books eight and nine. Next, I touch on some of the distinctively Christian aspects of the concept of friendship in Thomas Aquinas’s though, with particular attention to the virtue of caritas as friendship with God. Having by these means gained some perspective on the problem, I describe the new direction taken by Macmurray’s interpretation of friendship, and especially the question of friendship with God.
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  45. Love and Friendship in Plato and Aristotle. [REVIEW]Roger Scruton - 1992 - Ancient Philosophy 12 (2):444-446.
  46. Love and Friendship in Plato and Aristotle. [REVIEW]Nancy Sherman - 1992 - International Studies in Philosophy 24 (1):127-128.
  47. Toward an Ontology of the State: Friendship as a CIue.Jan Edward Garrett - 1991 - Social Philosophy Today 5:63-77.
  48. An Aristotelian Motivation for Good Friendship.Paul Schollmeier - 1986 - Revue de Métaphysique et de Morale 91 (3):379 - 388.
    Aristote veut prouver que la bonne amitié a sa motivation dans un objet intellectuel de plaisir. Nous agissons pour le bonheur d'autrui parce que nous trouvons que ce bonheur est quelque chose de plaisant. Le bonheur d'autrui est quelque chose de plaisant parce que c'est un bien qui nous appartient. Le bonheur d'autrui est un bien parce que quelqu'un qui est heureux possède le bien humain. Et le bonheur d'autrui nous appartient parce que nous aidons notre ami à devenir ou (...)
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  49. Aristotle on the Forms of Friendship.John M. Cooper - 1977 - Review of Metaphysics 30 (4):619 - 648.
    NEITHER in the scholarly nor in the philosophical literature on Aristotle does his account of friendship occupy a very prominent place. I suppose this is partly, though certainly not wholly, to be explained by the fact that the modern ethical theories with which Aristotle’s might demand comparison hardly make room for the discussion of any parallel phenomenon. Whatever else friendship is, it is, at least typically, a personal relationship freely, even spontaneously, entered into, and ethics, as modern theorists tend to (...)
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  50. Plato and Aristotle on Friendship.Philip S. Bashor - 1968 - Journal of Value Inquiry 2 (4):269-280.
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