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Journal articles on the topic 'Aristotle – Views on friendship'

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Published: 4 June 2021

Last updated: 3 February 2022

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1

Millgram, Elijah. "Aristotle on Making Other Selves." Canadian Journal of Philosophy 17, no. 2 (June 1987): 361–76. http://dx.doi.org/10.1080/00455091.1987.10716441.

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There is still a relative paucity of discussion of the views on friendship that Aristotle presents in the Nicomachean Ethics, although some recent work may indicate a new trend. One suspects that this paucity reflects a belief that those views are not very interesting; if true, this witnesses to an unfortunate underestimation of Aristotle's account. This account is in fact quite surprising, for – I shall argue – Aristotle believes that one makes one's friends in the most literal sense of the verb.Aristotle takes virtue-friendship, i.e., the friendship of virtuous people who are friends for virtue, as ‘friendship in the primary way.’ Other ‘friendships’ – for utility and for pleasure – are only so-called by way of similarity to friendship proper, i.e., virtue-friendship (1157a30ff). Accordingly, proper friendship must be non-instrumental, or, more carefully, not essentially instrumental, unlike the friendship-analogs that fall outside the scope of friendship proper (1157a17-20). While ‘friends of utility … were never friends of each other, but of what was expedient for them’ (1157a14ff), a true ‘friend is taken to be someone who wishes and does goods or apparent goods to his friend for the friend's own sake’ (1166a3). The theme of desiring and acting for the friend's own sake is repeated many times in the Ethics; in the Rhetoric it is explicitly taken as definitive of friendship (1361b35-40). Since the contrast between true friendship and mere friendship-analogs is that between the not essentially instrumental (for the sake of the friend) and the essentially instrumental (using the friend as a means to pleasure or utility), a successful account of Aristotle's views on friendship must preserve and explain this contrast in all its centrality.

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2

Terchek, Ronald J., and David K. Moore. "Recovering the Political Aristotle: A Critical Response to Smith." American Political Science Review 94, no. 4 (December 2000): 905–11. http://dx.doi.org/10.2307/2586215.

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Thomas Smith presents an Aristotelian view of the common good that resembles much contemporary political theory in that it focuses on ethics rather than politics. Smith contends that Aristotle is a potent remedy to a society in crisis due to its unconcern about the common good. Against Smith's apolitical reading of Aristotle, we examine how Aristotle's views of common advantage, the multiple needs of citizens, and political friendship support neither harmonizing conceptions of the good nor a personal “radical conversion” that makes the common good our primary political concern. In engaging the political Aristotle, we find instead that he is concerned with the necessary conflict that resists attempts to arrive at the common advantage, with the material basis of good citizenship, and with the institutions and practices that foster a good deliberative politics.

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3

Anderson, Austen R., and Blaine J. Fowers. "An exploratory study of friendship characteristics and their relations with hedonic and eudaimonic well-being." Journal of Social and Personal Relationships 37, no. 1 (July 10, 2019): 260–80. http://dx.doi.org/10.1177/0265407519861152.

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Friendships are an important source of happiness, well-being, physical health, and longevity. Researchers have often linked unidimensional friendship quality to life satisfaction and positive affect, which are hedonic forms of well-being. Aristotle presented an expanded view of friendship with three general characteristics: Utility, Pleasure, and Virtue. Following his theory, we expected Pleasure and Utility characteristics to be primarily related to hedonic well-being (HWB). In contrast, we expected Virtue characteristics to be more strongly related to eudaimonic well-being (EWB), which includes meaning, personal growth, and positive relationships in this study. This exploratory study assessed Aristotle’s theory about friendship and well-being with 375 participants. Two exploratory structural equation models were tested. There was an indirect relationship between Utility characteristics and HWB through Help Received. A friend’s Virtue characteristics had an indirect relationship with EWB through the reliability of the friendship. These findings indicate that friendship characteristics related to utility and virtue friendships appear to have differential implications for understanding the role of friends in happiness and flourishing.

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4

Mahallati, Mohammad Jafar Amir. "Aristotle and Iranian Ethicists." Comparative Islamic Studies 13, no. 1-2 (October 23, 2019): 17–46. http://dx.doi.org/10.1558/cis.32527.

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From Aristotle to the end of the Middle Ages, friendship was considered to be a core notion in Western political philosophy. However, as Von Heyking and Avramenko argue, friendship has lost its prominent politico-philosophical status in the modern era, particularly in the Western liberal tradition. In the Muslim tradition, and specifically in the history of Iranian thought, friendship as a moral paradigm went through a different course of development. In this article, I will present a comparative view of friendship as reflected in the works of Aristotle and three major Iranian ethicists: Ab? ?Al? A?mad Miskawayh (d. 1030), Ab??l-Q?sim ?usayn al-R?ghib al-Isfah?n? (d. ca. 1108) and Na?ir al-D?n ??s? (d. 1274). I will examine friendship-related perspectives rooted in the Irano-Islamic philosophical traditions that represent a significant but overlooked dimension of Iranian cosmopolitanism valuable for modern peacemaking approaches beyond such concepts as: “justice before peace,” “liberal peace” and “cold peace.”

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5

Campagnolo, Gilles, and Maurice Lagueux. "Les rapports d'échange selon Aristote. Éthique à Nicomaque V et VIII-IX." Dialogue 43, no. 3 (2004): 443–70. http://dx.doi.org/10.1017/s0012217300003048.

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AbstractThis 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 understand the philosopher's view on exchange.

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6

Segev, Mor. "Aristotle on the Proper Attitude Toward True Divinity." American Catholic Philosophical Quarterly 94, no. 2 (2020): 187–209. http://dx.doi.org/10.5840/acpq2020942202.

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Aristotle does not explicitly state how it is that one should ideally relate to the true gods of his metaphysics, like the prime mover. He does, however, speak of an unreciprocated relationship of friendship (φιλία) between humans and such gods. I argue that Aristotle’s conception of the magnanimous person sheds light on that relationship. The magnanimous person, who is a philosopher, devalues humanity and devotes her life and efforts to the divine. Thus, contrary to some scholars, Aristotle’s conception of magnanimity resembles quite closely the ideals of humility and even “lowliness of spirit” presented by Aristotelian medieval thinkers such as Moses Maimonides. Aristotle’s endorsement of total devotion to the divine seems to go against the natural tendency of organisms to further their own lives and species. Nevertheless, I argue that this recommendation is consistent with his teleological view of nature.

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7

Strikwerda, Robert A., and Larry May. "Male Friendship and Intimacy." Hypatia 7, no. 3 (1992): 110–25. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00907.x.

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Our primary focus is the concept of intimacy, especially in the context of adult American male relationships. We begin with an examination of comradeship, a nonintimate form of friendship, then develop an account of the nature and value of intimacy in friendship. We follow this with discussions of obstacles to intimacy and of Aristotle's views. In the final section, we discuss the process of men attaining intimacy.

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8

Goodrich, Peter. "Friends in high places." International Journal of Law in Context 1, no. 1 (March 2005): 41–59. http://dx.doi.org/10.1017/s1744552305001035.

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Aristotle, in his Ethics, argued that good legislators should pay more attention to friendship than to law. Common law, however, has trouble with friendship and has historically taken the view that agreements between friends are unenforceable for lack of intention to create legal relations. The roots of this presumption against amicable agreements lie in theology and antique ecclesiastical case law. Those sources are reviewed here and it is argued that seemingly progressive decisions that accord cohabiting friends legal recognition as spouses have the paradoxical effect of depriving them of contractual capacity. They join traditionally married couples in the ‘amity’ of the household which case law defines as an Alsatia outside of law. It is argued that such a consequence is both unintended and undesirable.

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9

Held, Dirk t. D. "Aristotle and the Philosophy of Friendship." Ancient Philosophy 25, no. 1 (2005): 193–97. http://dx.doi.org/10.5840/ancientphil200525115.

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10

Schoeman, Ferdinand. "Aristotle on the good of friendship." Australasian Journal of Philosophy 63, no. 3 (September 1985): 269–82. http://dx.doi.org/10.1080/00048408512341881.

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11

Jean-Hyuk Kim, Bradford. "Aristotle on Friendship and the Lovable." Journal of the History of Philosophy 59, no. 2 (2021): 221–45. http://dx.doi.org/10.1353/hph.2021.0025.

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12

Gadamer, Hans-Georg. "Friendship and Solidarity (1999)." Research in Phenomenology 39, no. 1 (2009): 3–12. http://dx.doi.org/10.1163/156916408x389604.

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13

Huxley, George. "Love and Friendship in Plato and Aristotle." Philosophical Studies 33 (1991): 402–5. http://dx.doi.org/10.5840/philstudies1991/19923346.

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14

Scruton, Roger. "Love and Friendship in Plato and Aristotle." Ancient Philosophy 12, no. 2 (1992): 444–46. http://dx.doi.org/10.5840/ancientphil199212220.

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15

Karavakou, Vasiliki. "Friendship and Recognition in Aristotle and Hegel." Philosophical Inquiry 25, no. 3 (2003): 217–40. http://dx.doi.org/10.5840/philinquiry2003253/450.

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16

Glidden, David, and A. W. Price. "Love and Friendship in Plato and Aristotle." Noûs 27, no. 1 (March 1993): 109. http://dx.doi.org/10.2307/2215907.

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17

Sherman, Nancy. "Aristotle on Friendship and the Shared Life." Philosophy and Phenomenological Research 47, no. 4 (June 1987): 589. http://dx.doi.org/10.2307/2107230.

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18

Sherman, Nancy. "Love and Friendship in Plato and Aristotle." International Studies in Philosophy 24, no. 1 (1992): 127–28. http://dx.doi.org/10.5840/intstudphil199224147.

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19

Romero-iribas and Smith. "Friendship without Reciprocation? Aristotle, Nietzsche, and Blanchot." Good Society 27, no. 1-2 (2019): 1. http://dx.doi.org/10.5325/goodsociety.27.1-2.0001.

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20

Cheng, Eric. "Aristotelian Realism: Political Friendship and the Problem of Stability." Review of Politics 81, no. 4 (2019): 549–71. http://dx.doi.org/10.1017/s0034670519000500.

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AbstractThis paper argues that the pursuit of stability is the primary concern of Aristotle's understanding of political friendship. Specifically, I argue that Aristotle chooses to understand political friendship to be a “special sort” of utility/advantage friendship, applicable to multiple regime types of varying degrees of (in)equality, because he fears what might happen when citizens in any polity develop mutual animosity. Turning to the contemporary liberal democratic context, I note that Aristotle provides us with a strong positive argument for why we ought to take political friendship seriously. However, I stipulate that contemporary liberal democracies present obstacles to the realization of classical political friendship. I thereby conclude by suggesting that citizens can potentially be political friends when they understand politics and their social relations through the “metaphor” of political friendship.

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21

Woleński, Jan. "Aristotle and Tarski." Peitho. Examina Antiqua 8, no. 1 (October 24, 2017): 261–70. http://dx.doi.org/10.14746/pea.2017.1.17.

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Alfred Tarski frequently declared that his semantic definition of truth was inspired by Aristotle’s views. The present paper discusses this issue in the context of Marian Wesoły’s criticism of the thesis that there is an affinity between Tarski’s views and those of Aristotle. The article concludes with an inquiry into whether Aristotle’s definition of truthfulness can be identified with the correspondence theory of truth.

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Woleński, Jan. "Aristotle and Tarski." Peitho. Examina Antiqua, no. 1(8) (October 24, 2017): 261–70. http://dx.doi.org/10.14746/peitho.2017.12230.

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Alfred Tarski frequently declared that his semantic definition of truth was inspired by Aristotle’s views. The present paper discusses this issue in the context of Marian Wesoły’s criticism of the thesis that there is an affinity between Tarski’s views and those of Aristotle. The article concludes with an inquiry into whether Aristotle’s definition of truthfulness can be identified with the correspondence theory of truth.

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23

Bickford, Susan. "Beyond Friendship: Aristotle on Conflict, Deliberation, and Attention." Journal of Politics 58, no. 2 (May 1996): 398–421. http://dx.doi.org/10.2307/2960232.

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24

Reiner, Paula. "Aristotle on Personality and Some Implications for Friendship." Ancient Philosophy 11, no. 1 (1991): 67–84. http://dx.doi.org/10.5840/ancientphil199111135.

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25

Harris. "Nietzsche and Aristotle on Friendship and Self-Knowledge." Journal of Nietzsche Studies 48, no. 2 (2017): 245. http://dx.doi.org/10.5325/jnietstud.48.2.0245.

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26

Azarova, Yu O. "Aristotle and Derrida on Ethics, Friendship and Politics." Siberian Journal of Philosophy 15, no. 4 (2017): 220–31. http://dx.doi.org/10.25205/2541-7517-2017-15-4-220-231.

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27

Sokolon, Marlene K. "The shameless truth: Shame and friendship in Aristotle." European Journal of Political Theory 12, no. 4 (April 15, 2013): 447–65. http://dx.doi.org/10.1177/1474885112471273.

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28

Mullis, Eric C. "Confucius and Aristotle on the Goods of Friendship." Dao 9, no. 4 (October 22, 2010): 391–405. http://dx.doi.org/10.1007/s11712-010-9185-y.

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29

Bussanich, John. "Love and Friendship in Plato and Aristotle (review)." Journal of the History of Philosophy 29, no. 4 (1991): 667–69. http://dx.doi.org/10.1353/hph.1991.0079.

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30

Veltman, Andrea. "Aristotle and Kant on Self-Disclosure in Friendship." Journal of Value Inquiry 38, no. 2 (June 2004): 225–39. http://dx.doi.org/10.1007/s10790-004-9265-5.

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31

He, Yuanguo. "Confucius and Aristotle on friendship: A comparative study." Frontiers of Philosophy in China 2, no. 2 (April 2007): 291–307. http://dx.doi.org/10.1007/s11466-007-0019-x.

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32

MOORE, CHRISTOPHER, and SAMUEL FREDERICK. "Narrative Constitution of Friendship." Dialogue 56, no. 1 (February 27, 2017): 111–30. http://dx.doi.org/10.1017/s0012217317000129.

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We argue that friendship is constituted in the practice of narration, not merely identified 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’sWittgenstein’s Nephew: A Friendship(1982). We argue that this book provides not only an illustration but also an enactment of the practice of friendship as the urge to redeem—and thus to instantiate—Aristoteliansuzên(‘living together’) by means of its telling.

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33

Abbey, Ruth. "Review Essay: On Friendship." Review of Politics 79, no. 4 (2017): 695–707. http://dx.doi.org/10.1017/s0034670517000444.

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The topic of friendship is enjoying a renewed interest among political theorists and philosophers. The three books reviewed here join several other recent works on friendship and the creation of a journal of friendship studies,Amity. Despite their shared focus on friendship, the three works under review complement rather than duplicate one another. Alexander Nehamas's work is designed for a general readership, with scholarly nuance being largely relegated to the notes. The books by P. E. Digeser and Ann Ward are more typical academic publications. While Ward focuses almost exclusively on Aristotle, Nehamas and Digeser treat him as the touchstone for all later discussions of friendship in the Western tradition.

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34

Plecas, Tamara. "The stoic notion of friendship." Theoria, Beograd 62, no. 4 (2019): 73–83. http://dx.doi.org/10.2298/theo1904073p.

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The aim of this paper is to examine the Stoic notion of friendship. First, we will examine everyday and common understanding of friendship, and afterwards we will examine philosophical understanding of ideal friendship that influenced Stoics thought. Plato?s and Aristotle?s notion of friendship is of great importance to the Stoics. The Stoics, faced with a number of challenges, such as the problem of self-sufficiency outlined in Plato?s Lysis, developed a normative ideal of friendship. That ideal, as we will demonstrate, could also be developed under the influence of everyday political friendships.

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35

Partridge, John. "Lorraine S. Pangle, Aristotle and the Philosophy of Friendship." Philosophical Inquiry 26, no. 4 (2004): 139–42. http://dx.doi.org/10.5840/philinquiry200426425.

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36

Kenny, Anthony. "Aristotle on Friendship in the Nicomachean and Eudemian Ethics." Revue de philosophie ancienne XXXVI, no. 1 (2018): 73. http://dx.doi.org/10.3917/rpha.361.0073.

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37

Brea, Gerson. "Friendship and communication: approaching between Karl Jaspers and Aristotle." Revista Archai, no. 3 (2009): 61–67. http://dx.doi.org/10.14195/1984-249x_3_6.

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38

van Hoef, Yuri. "The form of politics: Aristotle and Plato on friendship." Contemporary Political Theory 17, S4 (September 19, 2017): 236–39. http://dx.doi.org/10.1057/s41296-017-0148-5.

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39

Hope, Simon. "Friendship, Justice, and Aristotle: Some Reasons to Be Sceptical." Res Publica 19, no. 1 (December 19, 2012): 37–52. http://dx.doi.org/10.1007/s11158-012-9205-3.

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40

Connell, Sophia. "Aristotle for the Modern Ethicist." Ancient Philosophy Today 1, no. 2 (October 2019): 192–214. http://dx.doi.org/10.3366/anph.2019.0015.

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Elizabeth Anscombe and Mary Midgley discussed Aristotle's ethics as an alternative to modern moral philosophy. This idea is best known from Anscombe's 1958 paper ‘Modern Moral Philosophy’. The mainstream response has been to design a normative theory of ‘virtue ethics’ to rival deontology and consequentialism. This essay argues that that response is inadequate; it misses Anscombe's point and obscures various aspects of Aristotle's ethics, in particular his emphasis on friendship and human interconnectedness. This element of Aristotelianism was favoured by Midgley. By returning to Midgley, with the support of Aristotle, it is possible to find an alternative modern Aristotelianism in ethics.

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41

Negraru, Nicoleta. "Illuminating friendship or friendship as ethical virtue (φιλία) in Saint Maximus the Confessor and Aristotle." Diakrisis Yearbook of Theology and Philosophy 3 (May 30, 2020): 63–75. http://dx.doi.org/10.24193/diakrisis.2020.4.

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42

Rohden, Luiz. "HERMENÊUTICA FILOSÓFICA UMA CONFIGURAÇÃO ENTRE A AMIZADE ARISTOTÉLICA E A DIALÉTICA DIALÓGICA." Síntese: Revista de Filosofia 31, no. 100 (May 19, 2010): 191. http://dx.doi.org/10.20911/21769389v31n100p191-212/2004.

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Neste artigo pretendemos mostrar, por um lado, alguns aspectos da hermenêutica filosófica desenvolvida por Hans-Georg Gadamer. Optamos aqui pela explicitação do diálogo enquanto o modo mais próprio da hermenêutica efetivar-se. Para tanto, desenvolveremos algumas exigências e condições intrínsecas ao diálogo hermenêutico, o que nos permite reformular e ampliar a concepção hegeliana de dialética sintética. Eis porque a dialética, a partir da hermenêutica gadameriana, passa a ser denominada de dialógica. Por outro lado, mostraremos a proximidade e o vínculo existente entre a hermenêutica e a ética aristotélica no que diz respeito à concepção aristotélica de amizade. Revisitaremos esta concepção com o intuito de mostrar que nela estão reunidos e justificados os principais pressupostos da postura hermenêutica. Além disso, a imbricação entre a dialética dialógica gadameriana e a concepção de amizade em Aristóteles, mostra-se não só fecunda e atual do ponto de vista ético-político, mas necessária para filosofar hoje.Abstract: This article discusses some aspects of the hermeneutical philosophy developed by Hans-Georg Gadamer. The author chose dialogue as the most genuine way for hermeneutics to be put into effect. For that purpose, he develops some demands and intrinsic conditions of the hermeneutical dialogue, which allows him to revise and broaden the Hegelian view of synthetic dialectics. This is why dialectics is called dialogical dialectics on the basis of adamer’s hermeneutics. On the other hand, the article shows the proximity and bond that exists between hermeneutics and Aristotle’s ethics, particularly Aristotle’s view of friendship. It takes anew this view in order to demonstrate that it brings together and justifies the main assumptions of the hermeneutical attitude. Furthermore, the overlapping between Gadamer’s dialogical dialectics and Aristotle’s view of friendship proves to be not only fruitful and up-to-date – when it is understood within an ethical-political project – but also necessary to make philosophy today.

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Hoef, Yuri Van, and Andrea Oelsner. "Friendship and Positive Peace: Conceptualising Friendship in Politics and International Relations." Politics and Governance 6, no. 4 (December 28, 2018): 115–24. http://dx.doi.org/10.17645/pag.v6i4.1728.

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In recent years, the study of friendship has gained traction in political science. The aim of this article is threefold: (1) to offer an overview of the status of friendship studies and how it relates to the emotional turn in international relations, (2) to present a wide variety of different approaches to studying friendship, and (3) to highlight the contribution that a friendship perspective can make to other fields, such as Peace and Conflict Studies. From Aristotle and Plato onwards, we trace the development of the concept of friendship, and present several theoretical conceptualisations and methodological approaches that can be readily applied when making sense of friendship, both on a personal level between elite actors, and on the international level between states. We end by drawing attention to the merit of the study of friendship specifically for the field of Peace and Conflict Studies, where it helps to address the lacuna of research on positive peace.

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44

Djuric, Drago. "Aristotle: Necessity, contingency, freedom." Theoria, Beograd 51, no. 2 (2008): 99–111. http://dx.doi.org/10.2298/theo0802099d.

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In this article the author attempts to present Aristotle's argumentation against the universal fatalism, which is, in the view of fatalists, a necessary consequence of the universal application of the principle of bivalence to the contradictory propositions about the future state of affairs. This problem Aristotle examines in his De Interpretatione ch. 9, wich is the main issue here. Presentation flows trough three steps: 1. Aristotle's formulation of the problem, 2. Aristotle's presentation and criticism of the logical determinism and, finally, 3. Aristotle's libertarian solution of the problem. Author points out that through the history of interpretation of the problem there are different views. These views differ not only concerning the spirit of Aristotle's text or his final solution, but concerning the way in which he refuted the universal validity of the logical determinism and fatalism.

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45

LOCKWOOD, THORNTON C. "ὁμόνοια: The Hinge of Aristotle’s Ethics and Politics?" Dialogue 59, no. 1 (March 2020): 7–30. http://dx.doi.org/10.1017/s0012217319000337.

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Scholarship on the political ramifications of Aristotle’s account of friendship has focused on “political friendship” and has lost sight of the importance of his account of “like-mindedness” or “concord” (ὁμόνοια). Such a focus is mistaken for a number of reasons, not least of which is that, whereas Aristotle has a determinate account of like-mindedness, he has almost nothing to say about political friendship. My paper examines the ethical and political aspects of like-mindedness in light of a disagreement between Richard Bodéüs and René Gauthier about the autonomy of Aristotle’s Nicomachean Ethics as a work of ethical theory.

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46

Smolak, Maciej. "Good, Pleasure and Types of Friendships in Aristotle’s Eudemian Ethics." Peitho. Examina Antiqua 7, no. 1 (March 17, 2016): 183–204. http://dx.doi.org/10.14746/pea.2016.1.9.

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In EE H 2 Aristotle presents a typology of friendship starting from the puzzle whether the good or the pleasure is the object of love. But after indicating the reasons for loving and identifying three types of friendships he raises three important questions (1237a19–21): (1) whether there is any friendship without pleasure; (2) how the hedonical friendship differs from the ethically friendship; (3) on which of the two things the loving depends: do we love somebody because he is good, even if he is not pleasant, at any rate not for his pleasantness? The present article attempts to give answers to questions 1–3 and show that despite the coincidence of good and pleasure and the important role of pleasure in the hedonical and ethical friendship the typology does not lose its validity

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47

Holst, Jonas. "Ethics of Friendship: Ancient and Modern Philosophical Approaches to the Good." Revista Portuguesa de Filosofia 77, no. 1 (April 30, 2021): 325–40. http://dx.doi.org/10.17990/rpf/2021_77_1_0325.

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The purpose of the paper is to investigate into the ethical significance of friendship, beginning with its origins in ancient Greek philosophy. The first part is dedicated to an interpretation of Plato’s understanding of friendship as a way towards the good. The second part focuses on how Aristotle takes up the thread after Plato and elaborates on the potential of friendship to enhance the good between virtuous people. In the final parts, the paper uncovers Friedrich Nietzsche’s posthumous thoughts on “an ethics of friendship”, which he traces back to ancient Greek philosophy, and it offers a concluding critical commentary on three modern thinkers, Hans-Georg Gadamer, Hannah Arendt and Alasdair MacIntyre, who reflect, each in their own way, on the human good in an on-going dialogue with the ancient Greek philosophy of friendship.

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48

Owens, Joseph. "An Appreciation Of Professor Turnbull's Views On Aristotle." Philosophical Inquiry 7, no. 3 (1985): 158–76. http://dx.doi.org/10.5840/philinquiry198573/43.

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Muanah, Fitriya, and Mateus Rudi Supsiadji. "ARISTOTELIAN FRIENDSHIP SEEN IN STEPHEN KING'S THE BODY." ANAPHORA: Journal of Language, Literary and Cultural Studies 1, no. 1 (July 31, 2018): 1–7. http://dx.doi.org/10.30996/anaphora.v1i1.2084.

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This article explores tl1e aristotelia n friendship in King 's The Body to answer two questions: 1) how is friendship described in Stephen King 's The body?; 2) what kinds of friendships are Â desscribed in Stephen King s The body? Aristotle grouped friendship into tlueefriendship based on utility ,friendship based on pleasure, andfoendship based on goodness. TheÂ research methodÂ appliedÂ was qualitative descriptive.The result of the analysis showedÂ Gordie, Chris, Teddy and Vern performed friendship basedÂ onÂ utilityÂ andÂ lfriendshipÂ basedÂ on pleasure while Gordie and Chris perfonned in the friendship based on goodness becauseÂ onlyÂ both of them who always stayed to gethe r and shared goodness in their relationship , the y encouraged one another in good things. Chris showed his love and care to Gordie by the way he pushed Gordie to join the collage course and leave the gang because tlle gang will only drag him down.

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Saghafi, Kas. "Loving the Other Beyond Death." Oxford Literary Review 40, no. 2 (December 2018): 147–55. http://dx.doi.org/10.3366/olr.2018.0249.

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Turning to an example provided by Aristotle and taken up by Derrida in Politics of Friendship, which functions as a limit case—loving the other beyond death—I argue that Derrida's short-lived term, aimance, gently and lovingly contests the primacy given either to love or to friendship in the Western tradition, but also to the living act of loving and the figure of the lover, putting pressure on the very conceptual differences between these terms.

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