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  1. added 2018-03-19
    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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  2. added 2018-03-06
    Love and Friendship in Plato and Aristotle. [REVIEW]Roger Scruton - 1992 - Ancient Philosophy 12 (2):444-446.
  3. added 2017-11-01
    My Other Myself: Aristotle and the Value of Friendship.Richard Oxenberg - manuscript
    What constitutes a true human-to-human relationship? What is its importance and value for human life? These are the questions I explore in this talk on Aristotle's philosophy of friendship, originally presented as part of Boston University's Core Curriculum lecture series.
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  4. added 2017-10-02
    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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  5. added 2017-03-29
    Aristotle on Happiness and the Good Life.Desh Raj Sirswal - manuscript
    Aristotle was the last, and the most influential of the Greek philosophers. Aristotle studied philosophy as well as different branches of natural sciences. In fact, he had a keen interest in the world of experience and is the founder of at least two sciences: (1) Logic and (2) Biology. Aristotle’s system of philosophy falls into the fivefold division of Logic, metaphysics, physics, ethics and aesthetics. Aristotle talks about the ultimate good being eudaimonia – a good life, a flourishing life, a (...)
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  6. added 2017-03-09
    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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  7. added 2016-12-08
    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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  8. added 2016-12-08
    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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  9. added 2016-12-08
    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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  10. added 2016-09-26
    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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  11. added 2016-06-13
    In the Place Beyond Utility and Pleasure.Julia Walton - 2015 - Questions: Philosophy for Young People 15:14-16.
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  12. added 2016-02-27
    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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  13. added 2014-08-28
    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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  14. added 2014-04-03
    Aristotle on Loving Another for His Own Sake.Kelly Rogers - 1994 - Phronesis 39 (3):291-302.
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  15. added 2014-04-03
    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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  16. added 2014-04-02
    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. added 2014-04-02
    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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  18. added 2014-04-02
    Lorraine S. Pangle, Aristotle and the Philosophy of Friendship.John Partridge - 2004 - Philosophical Inquiry 26 (4):139-142.
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  19. added 2014-04-02
    Friendship and Recognition in Aristotle and Hegel.Vasiliki Karavakou - 2003 - Philosophical Inquiry 25 (3-4):217-240.
  20. added 2014-03-30
    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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  21. added 2014-03-30
    Aristotle's Philosophy of Friendship.Pamela M. Huby - 1997 - Ancient Philosophy 17 (1):247-249.
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  22. added 2014-03-28
    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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  23. added 2014-03-27
    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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  24. added 2014-03-26
    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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  25. added 2014-03-25
    The Role of Friendship in Aristotle's Political Theory.Richard Mulgan - 1999 - Critical Review of International Social and Political Philosophy 2 (4):15-32.
  26. added 2014-03-20
    Character and The Forms of Friendship in Aristotle.Andrew Payne - 2000 - Apeiron 33 (1):53 - 74.
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  27. added 2014-03-14
    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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  28. added 2014-01-13
    Friendship, Perception, and Referential Opacity in Nicomachean Ethics IX.9.Sean McAleer - 2013 - Logical Analysis and History of Philosophy 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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  29. added 2013-05-13
    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 (philia) and early Confucian filial piety (xiao). 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 (...)
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  30. added 2013-05-13
    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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  31. added 2013-05-13
    Les Rapports d'Échange Selon Aristote. Éthique À Nicomaque V Et VIII-IX.Gilles Campagnolo & Maurice Lagueux - 2004 - Dialogue 43 (3):443-469.
    This article proposes an interpretation of the chapters of the Nicomachean Ethics concerning exchange and friendship. Rejecting approaches where Aristotleanticipates 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 understand the (...)
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  32. added 2013-04-17
    Plato and Aristotle on Friendship.Philip S. Bashor - 1968 - Journal of Value Inquiry 2 (4):269-280.
  33. added 2013-04-14
    On Friendship; Being an Expanded Translation of the Nicomachean Ethics, Books Viii & Ix. Aristotle - 1940 - Cambridge University Press.
  34. added 2013-04-03
    Love and Friendship in Plato and Aristotle. [REVIEW]Nancy Sherman - 1992 - International Studies in Philosophy 24 (1):127-128.
  35. added 2013-04-01
    Aristotle. Nicomachean Ethics, Books VIII and IX. [REVIEW]Daniel P. Maher - 2000 - Review of Metaphysics 54 (2):411-412.
  36. added 2013-04-01
    Aristotle's Ethics, VIII. 10.J. Solomon - 1889 - The Classical Review 3 (07):294-295.
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  37. added 2013-03-31
    Ancient tragedy and other selves.Paul Schollmeier - 1998 - Revue de Métaphysique et de Morale 2:175-188.
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  38. added 2013-03-31
    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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  39. added 2013-03-30
    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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  40. added 2013-03-30
    Aristotle on the Forms of Friendship.John M. Cooper - 1977 - Review of Metaphysics 30 (4):619 - 648.
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