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Lecture 18 Aristotle’s Ethics 3

Review of last time

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For Aristotle, we study ethics in order to become good

Review of last time

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For Aristotle, we study ethics in order to become good The good is happiness (or human flourishing)

Review of last time

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For Aristotle, we study ethics in order to become good The good is happiness (or human flourishing) Happiness is activity in accordance with virtue, over a whole life

Review of last time

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For Aristotle, we study ethics in order to become good The good is happiness (or human flourishing) Happiness is activity in accordance with virtue, over a whole life A virtue is a disposition to respond in a way that is apt

Notes on virtues

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Virtue is a disposition to actions which are apt

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes I

E.g., to be courageous is to be not rash, nor cowardly, but appropriately responsive to danger

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes I

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E.g., to be courageous is to be not rash, nor cowardly, but appropriately responsive to danger to be temperate is to enjoy healthy activities, neither frustrating yourself nor sacrificing your values to temptation

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes I

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E.g., to be courageous is to be not rash, nor cowardly, but appropriately responsive to danger to be temperate is to enjoy healthy activities, neither frustrating yourself nor sacrificing your values to temptation

a disposition is a tendency to do or undergo something

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes I

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E.g., to be courageous is to be not rash, nor cowardly, but appropriately responsive to danger to be temperate is to enjoy healthy activities, neither frustrating yourself nor sacrificing your values to temptation

a disposition is a tendency to do or undergo something I

e.g., salt has a disposition to dissolve in water

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes I

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E.g., to be courageous is to be not rash, nor cowardly, but appropriately responsive to danger to be temperate is to enjoy healthy activities, neither frustrating yourself nor sacrificing your values to temptation

a disposition is a tendency to do or undergo something I I

e.g., salt has a disposition to dissolve in water human infants have a disposition to acquire language

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes I

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E.g., to be courageous is to be not rash, nor cowardly, but appropriately responsive to danger to be temperate is to enjoy healthy activities, neither frustrating yourself nor sacrificing your values to temptation

a disposition is a tendency to do or undergo something I I I

e.g., salt has a disposition to dissolve in water human infants have a disposition to acquire language habits are dispositions which are acquired by repeated action

Notes on virtues

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Virtue is a disposition to actions which are apt The apt action is one between two extremes I

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E.g., to be courageous is to be not rash, nor cowardly, but appropriately responsive to danger to be temperate is to enjoy healthy activities, neither frustrating yourself nor sacrificing your values to temptation

a disposition is a tendency to do or undergo something I I I I

e.g., salt has a disposition to dissolve in water human infants have a disposition to acquire language habits are dispositions which are acquired by repeated action virtues are acquired like habits

Virtue as harmony I

Virtues don’t exist in isolation

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

e.g., excitability, anger, sociability

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

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e.g., excitability, anger, sociability

With guidance, you may find a course of life which suits your tendencies

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

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e.g., excitability, anger, sociability

With guidance, you may find a course of life which suits your tendencies I

e.g., someone who needs excitement might become a climbing guide

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

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e.g., excitability, anger, sociability

With guidance, you may find a course of life which suits your tendencies I

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e.g., someone who needs excitement might become a climbing guide someone who gets angry should be a public defender

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

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With guidance, you may find a course of life which suits your tendencies I

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e.g., excitability, anger, sociability

e.g., someone who needs excitement might become a climbing guide someone who gets angry should be a public defender

then what might be a vice becomes a virtue

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

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With guidance, you may find a course of life which suits your tendencies I

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e.g., excitability, anger, sociability

e.g., someone who needs excitement might become a climbing guide someone who gets angry should be a public defender

then what might be a vice becomes a virtue For the vicious person, desires are always in conflict

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

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With guidance, you may find a course of life which suits your tendencies I

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e.g., excitability, anger, sociability

e.g., someone who needs excitement might become a climbing guide someone who gets angry should be a public defender

then what might be a vice becomes a virtue For the vicious person, desires are always in conflict I

both from desire to desire

Virtue as harmony I I

Virtues don’t exist in isolation People have different natural tendencies I

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With guidance, you may find a course of life which suits your tendencies I

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e.g., excitability, anger, sociability

e.g., someone who needs excitement might become a climbing guide someone who gets angry should be a public defender

then what might be a vice becomes a virtue For the vicious person, desires are always in conflict I I

both from desire to desire and between desire and external circumstance

Friendship

Significance in Aristotle’s ethics

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Modern philosophy considers a person in isolation from their environment

Significance in Aristotle’s ethics

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Modern philosophy considers a person in isolation from their environment I

Its founding document, the Meditations, begins with Descartes locking himself up in a chamber

Significance in Aristotle’s ethics

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Modern philosophy considers a person in isolation from their environment I

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Its founding document, the Meditations, begins with Descartes locking himself up in a chamber Other people are sources of corruption (hearsay, temptation)

Significance in Aristotle’s ethics

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Modern philosophy considers a person in isolation from their environment I

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Its founding document, the Meditations, begins with Descartes locking himself up in a chamber Other people are sources of corruption (hearsay, temptation)

For Aristotle, having friends is part of being a flourishing person

Significance in Aristotle’s ethics

I

Modern philosophy considers a person in isolation from their environment I

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Its founding document, the Meditations, begins with Descartes locking himself up in a chamber Other people are sources of corruption (hearsay, temptation)

For Aristotle, having friends is part of being a flourishing person I

activity is what makes human existence worthwhile

Significance in Aristotle’s ethics

I

Modern philosophy considers a person in isolation from their environment I

I

I

Its founding document, the Meditations, begins with Descartes locking himself up in a chamber Other people are sources of corruption (hearsay, temptation)

For Aristotle, having friends is part of being a flourishing person I I

activity is what makes human existence worthwhile and specifically, activity shared between friends

Significance in Aristotle’s ethics

I

Modern philosophy considers a person in isolation from their environment I

I

I

For Aristotle, having friends is part of being a flourishing person I I

I

Its founding document, the Meditations, begins with Descartes locking himself up in a chamber Other people are sources of corruption (hearsay, temptation)

activity is what makes human existence worthwhile and specifically, activity shared between friends

However, Greek culture is really different

Significance in Aristotle’s ethics

I

Modern philosophy considers a person in isolation from their environment I

I

I

For Aristotle, having friends is part of being a flourishing person I I

I

Its founding document, the Meditations, begins with Descartes locking himself up in a chamber Other people are sources of corruption (hearsay, temptation)

activity is what makes human existence worthwhile and specifically, activity shared between friends

However, Greek culture is really different I

their concepts of happiness, pleasure, etc., are foreign to us

Significance in Aristotle’s ethics

I

Modern philosophy considers a person in isolation from their environment I

I

I

For Aristotle, having friends is part of being a flourishing person I I

I

Its founding document, the Meditations, begins with Descartes locking himself up in a chamber Other people are sources of corruption (hearsay, temptation)

activity is what makes human existence worthwhile and specifically, activity shared between friends

However, Greek culture is really different I I

their concepts of happiness, pleasure, etc., are foreign to us what does Aristotle mean by friendship?

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

the Greek word is philia

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but I

child and parent, brother and sister, etc.,

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but I I

child and parent, brother and sister, etc., business partners, boss and employee

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but I I I

child and parent, brother and sister, etc., business partners, boss and employee lovers

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but I I I I

child and parent, brother and sister, etc., business partners, boss and employee lovers birds

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but I I I I I

child and parent, brother and sister, etc., business partners, boss and employee lovers birds dogs and men

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but I I I I I I

child and parent, brother and sister, etc., business partners, boss and employee lovers birds dogs and men men and gods

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

the Greek word is philia

For Aristotle, friendship relates not just college buddies but I I I I I I I

child and parent, brother and sister, etc., business partners, boss and employee lovers birds dogs and men men and gods you and yourself

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

For Aristotle, friendship relates not just college buddies but I I I I I I I

I

the Greek word is philia

child and parent, brother and sister, etc., business partners, boss and employee lovers birds dogs and men men and gods you and yourself

You could almost translate philia as affiliation

Friendship as philia I

Aristotle’s notion of friendship is much broader than ours I

I

For Aristotle, friendship relates not just college buddies but I I I I I I I

I I

the Greek word is philia

child and parent, brother and sister, etc., business partners, boss and employee lovers birds dogs and men men and gods you and yourself

You could almost translate philia as affiliation Friends bear to each other an attitude of love, caring, or goodwill

The origin of friendship

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Why be friends?

The origin of friendship

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Why be friends? I

There is something about the other person which each likes

The origin of friendship

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Why be friends? I

There is something about the other person which each likes I

e.g., usefulness, pleasure, goodness

The origin of friendship

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Why be friends? I

There is something about the other person which each likes I

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e.g., usefulness, pleasure, goodness

You then will the other person well in that respect

The origin of friendship

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Why be friends? I

There is something about the other person which each likes I

I

e.g., usefulness, pleasure, goodness

You then will the other person well in that respect I

e.g., business partners will the other person well in regard to business

The origin of friendship

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Why be friends? I

There is something about the other person which each likes I

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You then will the other person well in that respect I

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e.g., usefulness, pleasure, goodness

e.g., business partners will the other person well in regard to business

Moreover, the goodwill (“friendly feeling”) is reciprocal

The origin of friendship

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Why be friends? I

There is something about the other person which each likes I

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You then will the other person well in that respect I

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e.g., usefulness, pleasure, goodness

e.g., business partners will the other person well in regard to business

Moreover, the goodwill (“friendly feeling”) is reciprocal It then becomes mutually recognized

The origin of friendship

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Why be friends? I

There is something about the other person which each likes I

I

You then will the other person well in that respect I

I I

e.g., usefulness, pleasure, goodness

e.g., business partners will the other person well in regard to business

Moreover, the goodwill (“friendly feeling”) is reciprocal It then becomes mutually recognized I

so each must recognize that the other person wishes her well

The origin of friendship

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Why be friends? I

There is something about the other person which each likes I

I

You then will the other person well in that respect I

I I

e.g., usefulness, pleasure, goodness

e.g., business partners will the other person well in regard to business

Moreover, the goodwill (“friendly feeling”) is reciprocal It then becomes mutually recognized I I

so each must recognize that the other person wishes her well and recognize that the other recognizes this, etc.

Friendship: three varieties I

The nature of a friendship depends on what each likes in the other

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I

e.g., business partners, innkeeper and guest, etc.

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

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e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I

e.g., drinking buddies, friends with benefits

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion”

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

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e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I

desires change

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I I

desires change the bloom of youth passes

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I I

I

desires change the bloom of youth passes

True friendship is based on character

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I I

I

desires change the bloom of youth passes

True friendship is based on character I

it requires maturity

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I I

I

desires change the bloom of youth passes

True friendship is based on character I

it requires maturity I

for until the character is formed, there is no character to love

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I I

I

desires change the bloom of youth passes

True friendship is based on character I

it requires maturity I

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for until the character is formed, there is no character to love

it’s achieved only by good people, since only their character is lovable

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I I

I

desires change the bloom of youth passes

True friendship is based on character I

it requires maturity I

I

I

for until the character is formed, there is no character to love

it’s achieved only by good people, since only their character is lovable it is very rare, and requires time and familiarity

Friendship: three varieties I I

The nature of a friendship depends on what each likes in the other Some friendships are based on utility I I

I

e.g., business partners, innkeeper and guest, etc. typical of old people (who at that age don’t pursue pleasure)

Others are based on pleasure I I

I

e.g., drinking buddies, friends with benefits typical of young people, who “live under the guidance of emotion” such friendships don’t last, but change even daily I I

I

desires change the bloom of youth passes

True friendship is based on character I

it requires maturity I

I

I

for until the character is formed, there is no character to love

it’s achieved only by good people, since only their character is lovable it is very rare, and requires time and familiarity

Personal friendship

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What is it like to be (personal) friends?

Personal friendship

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What is it like to be (personal) friends? I

You live together, sharing talk and thoughts

Personal friendship

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What is it like to be (personal) friends? I I

You live together, sharing talk and thoughts You have desires for your friend’s sake

Personal friendship

I

What is it like to be (personal) friends? I I I

You live together, sharing talk and thoughts You have desires for your friend’s sake You share common projects

Personal friendship

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What is it like to be (personal) friends? I I I

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You live together, sharing talk and thoughts You have desires for your friend’s sake You share common projects

Friendship requires friendly activity

Personal friendship

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What is it like to be (personal) friends? I I I

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You live together, sharing talk and thoughts You have desires for your friend’s sake You share common projects

Friendship requires friendly activity I

Friendship develops through friendly actions, just as virtue develops through virtuous actions

Personal friendship

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What is it like to be (personal) friends? I I I

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You live together, sharing talk and thoughts You have desires for your friend’s sake You share common projects

Friendship requires friendly activity I

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Friendship develops through friendly actions, just as virtue develops through virtuous actions just as one person is not happy if he don’t exercise his potential, likewise two people are not friends if they don’t exercise their bond

Friendship and the self I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . .

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

specifically, for the sake of her own rational soul

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

I

specifically, for the sake of her own rational soul

wants to exist and live, for her own sake

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

I

specifically, for the sake of her own rational soul

wants to exist and live, for her own sake I

“no one chooses to possess the whole world if [s]he has to become someone else”

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

I

wants to exist and live, for her own sake I

I

specifically, for the sake of her own rational soul

“no one chooses to possess the whole world if [s]he has to become someone else”

lives with, spends time with herself

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

I

wants to exist and live, for her own sake I

I

specifically, for the sake of her own rational soul

“no one chooses to possess the whole world if [s]he has to become someone else”

lives with, spends time with herself I

for the good person’s memories of her past actions are pleasant

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

I

wants to exist and live, for her own sake I

I

“no one chooses to possess the whole world if [s]he has to become someone else”

lives with, spends time with herself I

I

specifically, for the sake of her own rational soul

for the good person’s memories of her past actions are pleasant

shares desires and feelings with herself

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

I

wants to exist and live, for her own sake I

I

“no one chooses to possess the whole world if [s]he has to become someone else”

lives with, spends time with herself I

I

specifically, for the sake of her own rational soul

for the good person’s memories of her past actions are pleasant

shares desires and feelings with herself I

for the good person, what was pleasant in the doing is pleasant in the remembering, whereas

Friendship and the self I I

According to Aristotle, the marks of friendship proceed from the good person’s relationship to herself So the good person . . . I

desires and does what is good, for her own sake I

I

wants to exist and live, for her own sake I

I

“no one chooses to possess the whole world if [s]he has to become someone else”

lives with, spends time with herself I

I

specifically, for the sake of her own rational soul

for the good person’s memories of her past actions are pleasant

shares desires and feelings with herself I

I

for the good person, what was pleasant in the doing is pleasant in the remembering, whereas the bad person feels hangovers

Question: why need friends? I

A completely happy person would be self-sufficient

Question: why need friends? I

A completely happy person would be self-sufficient I

so she wouldn’t need friends for pleasure or utility

Question: why need friends? I

A completely happy person would be self-sufficient I

I

so she wouldn’t need friends for pleasure or utility

To become good, you need good benefactors (parents, teachers)

Question: why need friends? I

A completely happy person would be self-sufficient I

I

so she wouldn’t need friends for pleasure or utility

To become good, you need good benefactors (parents, teachers) I

But until you are good, you do not have true friends

Question: why need friends? I

A completely happy person would be self-sufficient I

I

To become good, you need good benefactors (parents, teachers) I

I

so she wouldn’t need friends for pleasure or utility

But until you are good, you do not have true friends

Nonetheless, Aristotle claims: to be happy is in part to have friends.

Question: why need friends? I

A completely happy person would be self-sufficient I

I

To become good, you need good benefactors (parents, teachers) I

I

so she wouldn’t need friends for pleasure or utility

But until you are good, you do not have true friends

Nonetheless, Aristotle claims: to be happy is in part to have friends. I

. . . why?

Question: why need friends? I

A completely happy person would be self-sufficient I

I

To become good, you need good benefactors (parents, teachers) I

I

But until you are good, you do not have true friends

Nonetheless, Aristotle claims: to be happy is in part to have friends. I

I

so she wouldn’t need friends for pleasure or utility

. . . why?

Happiness is an activity

Question: why need friends? I

A completely happy person would be self-sufficient I

I

To become good, you need good benefactors (parents, teachers) I

I

But until you are good, you do not have true friends

Nonetheless, Aristotle claims: to be happy is in part to have friends. I

I

so she wouldn’t need friends for pleasure or utility

. . . why?

Happiness is an activity I

it comes into being as you do things

Question: why need friends? I

A completely happy person would be self-sufficient I

I

To become good, you need good benefactors (parents, teachers) I

I

But until you are good, you do not have true friends

Nonetheless, Aristotle claims: to be happy is in part to have friends. I

I

so she wouldn’t need friends for pleasure or utility

. . . why?

Happiness is an activity I I

it comes into being as you do things activities with friends are greater and more continuous

Question: why need friends? I

A completely happy person would be self-sufficient I

I

To become good, you need good benefactors (parents, teachers) I

I

. . . why?

Happiness is an activity I I

I

But until you are good, you do not have true friends

Nonetheless, Aristotle claims: to be happy is in part to have friends. I

I

so she wouldn’t need friends for pleasure or utility

it comes into being as you do things activities with friends are greater and more continuous

still, this doesn’t quite go to the heart of the matter

Question: why need friends? I

A completely happy person would be self-sufficient I

I

To become good, you need good benefactors (parents, teachers) I

I

I

I

. . . why?

Happiness is an activity I

I

But until you are good, you do not have true friends

Nonetheless, Aristotle claims: to be happy is in part to have friends. I

I

so she wouldn’t need friends for pleasure or utility

it comes into being as you do things activities with friends are greater and more continuous

still, this doesn’t quite go to the heart of the matter To grasp the need for friends, we need to look deeper into the nature of things

The desirability of existence is the pleasure of living

I

To the virtuous person, her own existence is desirable

The desirability of existence is the pleasure of living

I I

To the virtuous person, her own existence is desirable But what is the reason for this? . . .

The desirability of existence is the pleasure of living

I I

To the virtuous person, her own existence is desirable But what is the reason for this? . . . I

The virtuous person is human;

The desirability of existence is the pleasure of living

I I

To the virtuous person, her own existence is desirable But what is the reason for this? . . . I I

The virtuous person is human; existence, for human beings, is living; and

The desirability of existence is the pleasure of living

I I

To the virtuous person, her own existence is desirable But what is the reason for this? . . . I I I

The virtuous person is human; existence, for human beings, is living; and the living of a virtuous person is pleasant

The desirability of existence is the pleasure of living

I I

To the virtuous person, her own existence is desirable But what is the reason for this? . . . I I I I

The virtuous person is human; existence, for human beings, is living; and the living of a virtuous person is pleasant So, existence is desirable because living is pleasant

The pleasure of living is the perception of activity

I

But what makes living pleasant?

The pleasure of living is the perception of activity

I

But what makes living pleasant? I

Living is an activity

The pleasure of living is the perception of activity

I

But what makes living pleasant? I I

Living is an activity pleasure completes an activity

The pleasure of living is the perception of activity

I

But what makes living pleasant? I I

Living is an activity pleasure completes an activity I

“like the bloom of youth on those in the flower of their age”

The pleasure of living is the perception of activity

I

But what makes living pleasant? I I

Living is an activity pleasure completes an activity I

I

“like the bloom of youth on those in the flower of their age”

for humans, living is especially perceiving and thinking

The pleasure of living is the perception of activity

I

But what makes living pleasant? I I

Living is an activity pleasure completes an activity I

I I

“like the bloom of youth on those in the flower of their age”

for humans, living is especially perceiving and thinking and when you do something, you perceive that you do it

The pleasure of living is the perception of activity

I

But what makes living pleasant? I I

Living is an activity pleasure completes an activity I

I I I

“like the bloom of youth on those in the flower of their age”

for humans, living is especially perceiving and thinking and when you do something, you perceive that you do it so perceiving that you do something is especially pleasant

Existence and friendship

I

A friend is another self

Existence and friendship

I

A friend is another self I

so, just as you perceive your own activities and enjoy pleasure in them

Existence and friendship

I

A friend is another self I

I

so, just as you perceive your own activities and enjoy pleasure in them likewise you perceive your friend’s activities and enjoy them too

Existence and friendship

I

A friend is another self I

I

I

so, just as you perceive your own activities and enjoy pleasure in them likewise you perceive your friend’s activities and enjoy them too

So: the source of the desirability of friendship is the source of desirability of existence, i.e.,

Existence and friendship

I

A friend is another self I

I

I

so, just as you perceive your own activities and enjoy pleasure in them likewise you perceive your friend’s activities and enjoy them too

So: the source of the desirability of friendship is the source of desirability of existence, i.e., I

living together, sharing talk and thoughts

Existence and friendship

I

A friend is another self I

I

I

so, just as you perceive your own activities and enjoy pleasure in them likewise you perceive your friend’s activities and enjoy them too

So: the source of the desirability of friendship is the source of desirability of existence, i.e., I I

living together, sharing talk and thoughts acting from the best of your capacities