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Aristotle's Philosophy of Friendship

State University of New York Press (1995)

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  1. Aristotle on the Noble and the Good: Philosophic Imprecision in the Nicomachean Ethics.John Tutuska - 2013 - Ancient Philosophy 33 (1):159-179.
  • Edward N. O'Neil.: Teles (The Cynic Teacher). (Society of Biblical Literature, Texts and Translations Number 11, Graeco-Roman Religion No. 3.) Pp. Xxv + 97. Missoula, Montana: Scholars Press, 1977. Paper. [REVIEW]John Glucker - 1980 - The Classical Review 30 (01):150-151.
  • Nobility in the Nicomachean Ethics.Roger Crisp - 2014 - Phronesis 59 (3):231-245.
    This paper suggests that we understand Aristotle’s notion of nobility as what is morally praiseworthy, arguing that nobility is not to be understood impartially, that Aristotle is an egoist at the level of justification , and that he uses the idea of the noble as a bridge between self-interest and moral virtue. Implications for contemporary ethics are discussed.
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  • The Motive of Society: Aristotle on Civic Friendship, Justice, and Concord.Eleni Leontsini - 2013 - Res Publica 19 (1):21-35.
    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 intimacy and solidarity. (...)
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  • Ecological Historicity, Functional Goals, and Novelty in the Anthropocene.Justin Donhauser, Eric Desjardins & Gillian Barker - 2018 - Environmental Values.
    While many recognize that rigid historical and compositional goals are inadequate in a world where climate and other global systems are undergoing unprecedented changes, others contend that promoting ecosystem services and functions encourages practices that can ultimately lower the bar of ecological management. These worries are foregrounded in discussions about Novel Ecosystems (NEs); where some researchers and conservationists claim that NEs provide a license to trash nature as long as some ecosystem services are provided. This criticism arises from what we (...)
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  • Colloquium 3: Aristotle on Moral Considerability.Susanne Foster - 2003 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 18 (1):75-94.
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  • Relationships of Virtue: Rethinking the Goods of Civil Association.Jon Nixon - 2006 - Ethics and Education 1 (2):149-161.
    This paper focuses, not on the existing conditions of institutional association, but on hoped-for conditions that would have to be met for professional relationships within higher education to aspire to what Aristotle referred to as ?virtuous friendship?. Such relationships, it is argued, constitute the social content of hope in that they look to new perspectives on institutional renewal and professional regeneration. They provide a context of mutuality and reciprocity within which individuals can begin to realise, through the acquisition of ?functional (...)
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  • Friendship According to a Biblical Document From the Hellenistic Period.Pancratius C. Beentjes - 2013 - International Journal of Philosophy and Theology 74 (1):54-64.
    In the Hellenistic world, both in Greece and in Egypt, friendship was a current and popular topic. This no doubt has influenced Ben Sira, a Jewish author from the second century bce, who in his book of wisdom has included no less than seven passages on different aspects of friendship. As a keen observer he lays stress on the sociological, or rather the socio-ethical foundations and implications of being one's friend. Over and above this, it always is fear of God (...)
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  • Souls Great and Small: Aristotle on Self-Knowledge, Friendship and Civic Engagement.Suzanne Stern-Gillet - 2014 - In .
    Aristotle’s portrait of the man of great soul in both the Eudemian and the Nicomachean Ethics has long perplexed commentators. Although his portrait of the man of small soul has been all but ignored by commentators, it, too, contains a number of claims that are profoundly counter-intuitive to the modern cast of mind. The paper is an attempt at identifying the nature of the discrepancies between Aristotle’s values and our own, and at placing the ethical claims that he makes on (...)
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  • Semiotic Scaffolding of the Social Self in Reflexivity and Friendship.Claus Emmeche - 2015 - Biosemiotics 8 (2):275-289.
    The individual and social formation of a human self, from its emergence in early childhood through adolescence to adult life, has been described within philosophy, psychology and sociology as a product of developmental and social processes mediating a linguistic and social world. Semiotic scaffolding is a multi-level phenomenon. Focusing upon levels of semiosis specific to humans, the formation of the personal self and the role of friendship and similar interpersonal relations in this process is explored through Aristotle’s classical idea of (...)
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  • Contributo para O estudo da relação entre estoicismo E moral tradicional Romana em séneca. A vniversi generis hvmani societas ea pietas erga parentes1.Paulo Sérgio Margarido Ferreira - 2011 - Humanitas 63:303-320.
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  • Kierkegaard: Responsibility to the Other.Graham M. Smith - 2007 - Critical Review of International Social and Political Philosophy 10 (2):181-197.
  • Reviving Greco‐Roman Friendship: A Bibliographical Review.Heather Devere - 1999 - Critical Review of International Social and Political Philosophy 2 (4):149-187.
  • Modern Liberalism and Pride: An Augustinian Perspective.Michael P. Krom - 2007 - Journal of Religious Ethics 35 (3):453-477.
    In "Toward an Augustinian Liberalism," Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...)
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  • 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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  • Flourishing on Facebook: Virtue Friendship & New Social Media.Shannon Vallor - 2012 - Ethics and Information Technology 14 (3):185-199.
    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 any. (...)
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  • Friendship, Politics, and Augustine's Consolidation of the Self.Vander Valk Frank - 2009 - Religious Studies 45 (2):125-146.
    Friendship plays a central role in Augustine's thought. It also played a crucial role in structuring the political and social world of the ancient Greeks. Augustine's treatment of friendship, especially in his Confessions, retains some of the terminology that was central to the Greek account, but it simultaneously transforms friendship, and with it the relationship between individual and community. Augustine's formulation of the inner life is reflected in his transformation of friendship, which loses its inherently social character and political dimension (...)
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  • Modern Liberalism and Pride an Augustinian Perspective.Michael P. Krom - 2007 - Journal of Religious Ethics 35 (3):453-477.
    In "Toward an Augustinian Liberalism," Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...)
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