This book offers a comprehensive account of the major philosophical works on friendship and its relationship to self-love. The book gives central place to Aristotle's searching examination of friendship in the Nicomachean Ethics. Lorraine Pangle argues that the difficulties surrounding this discussion are soon dispelled once one understands the purpose of the Ethics as both a source of practical guidance for life and a profound, theoretical investigation into human nature. The book also provides fresh interpretations of works on friendship by Plato, Cicero, Epicurus, Seneca, Montaigne and Bacon. The author shows how each of these thinkers sheds light on central questions of moral philosophy: is human sociability rooted in neediness or strength? is the best life chiefly solitary, or dedicated to a community with others? Clearly structured and engagingly written, this book will appeal to a broad swathe of readers across philosophy, classics and political science.

Applies Aristotle's argument - that citizenship is like friendship - to the liberal and democratic societies of the present day.

An eminent philosopher reflects on the nature of friendship, past and present Friends are a constant feature of our lives, yet friendship itself is difficult to define. Even Michel de Montaigne, author of the seminal essay "Of Friendship," found it nearly impossible to account for the great friendship of his life. Why is something so commonplace and universal so hard to grasp? What is it about the nature of friendship that proves so elusive? In On Friendship, the acclaimed philosopher Alexander Nehamas launches an original and far-ranging investigation of friendship. Exploring the long history of philosophical thinking on the subject, from Aristotle to Emerson and beyond, and drawing on examples from literature, art, drama, and his own life, Nehamas shows that for centuries, friendship was as much a public relationship as it was a private one-inseparable from politics and commerce, favors and perks. Now that it is more firmly in the private realm, Nehamas holds, close friendship is central to the good life. Profound and affecting, On Friendship sheds light on why we love our friends-and how they determine who we are, and who we might become.

Examines how Aristotle posits political philosophy and the experience of friendship as a means to bind strictly intellectual virtue with morality. In this book, Ann Ward explores Aristotle’s Nicomachean Ethics, focusing on the progressive structure of the argument. Aristotle begins by giving an account of moral virtue from the perspective of the moral agent, only to find that the account itself highlights fundamental tensions within the virtues that push the moral agent into the realm of intellectual virtue. However, the existence of an intellectual realm separate from the moral realm can lead to lack of self-restraint. Aristotle, Ward argues, locates political philosophy and the experience of friendship as possible solutions to the problem of lack of self-restraint, since political philosophy thinks about the human things in a universal way, and friendship grounds the pursuit of the good which is happiness understood as contemplation. Ward concludes that Aristotle’s philosophy of friendship points to the embodied intellect of timocratic friends and mothers in their activity of mothering as engaging in the highest form of contemplation and thus living the happiest life.

Presents the major issues in Aristotle's writings on Friendship.

In this new accessible philosophy of friendship, Mark Vernon links the resources of the philosophical tradition with numerous illustrations from modern culture to ask what friendship is, how it relates to sex, work, politics and spirituality. Unusually, he argues that Plato and Nietzsche, as much as Aristotle and Aelred, should be put centre stage. Their penetrating and occasionally tough insights are invaluable if friendship is to be a full, not merely sentimental, way of life for today.

Today, friendship, love and sexuality are mostly viewed as private, personal and informal relations. In the mediaeval and early modern period, just like in ancient times, this was different. The classical philosophy of friendship (Aristotle) included both friendship and love in the concept of philia. It was also linked to an argument about the virtues needed to become an excellent member of the city state. Thus, close relations were not only thought to be a matter of pleasant gatherings in privacy, but just as much a matter of ethics and politics.What, then, happened to the classical ideas of close relations when they were transmitted to philosophers, clerical and monastic thinkers, state officials or other people in the medieval and early modern period? To what extent did friendship transcend the distinctions between private and public that then existed? How were close relations shaped in practice? Did dialogues with close friends help to contribute to the process of subject-formation in the Renaissance and Enlightenment? To what degree did institutions of power or individual thinkers find it necessary to caution against friendship or love and sexuality?

The most influential of contemporary philosophers, Jacques Derrida, explores the idea of friendship—and its political consequences, past and future—through writings by Aristotle, Nietzsche, Cicero, and more. Until relatively recently, Jacques Derrida was seen by many as nothing more than the high priest of Deconstruction, by turns stimulating and fascinating, yet always somewhat disengaged from the central political questions of our time. Or so it seemed. Derrida’s “political turn,” marked especially by the appearance of Specters of Marx, has surprised some and delighted others. In The Politics of Friendship Derrida renews and enriches this orientation through an examination of the political history of the idea of friendship pursued down the ages. Derrida’s thoughts are haunted throughout the book by the strange and provocative address attributed to Aristotle, “my friends, there is no friend” and its inversions by later philosophers such as Montaigne, Kant, Nietzsche, Schmitt and Blanchot. The exploration allows Derrida to recall and restage the ways in which all the oppositional couples of Western philosophy and political thought—friendship and enmity, private and public life—have become madly and dangerously unstable. At the same time he dissects genealogy itself, the familiar and male-centered notion of fraternity and the virile virtue whose authority has gone unquestioned in our culture of friendship and our models of democracy The future of the political, for Derrida, becomes the future of friends, the invention of a radically new friendship, of a deeper and more inclusive democracy. This remarkable book, his most profoundly important for many years, offers a challenging and inspiring vision of that future.