Further, men think that the happy man ought to live pleasantly. Now if he were a solitary, life would be hard for him; for by oneself it is not easy to be continuously active; but with others and towards others it is easier. (5) With others therefore his activity will be more continuous, and it is in itself pleasant, as it ought to be for the man who is supremely happy; for a good man qua good delights in virtuous actions and is vexed at vicious ones, as a musical man enjoys beautiful tunes but is pained at bad ones. (10) A certain training in virtue arises also from the company of the good, as Theognis has said before us.
If we look deeper into the nature of things, a virtuous friend seems to be naturally desirable for a virtuous man. For that which is good by nature, we have said,33 is for the virtuous man good and pleasant in itself. (15) Now life is defined in the case of animals by the power of perception, in that of man by the power of perception or thought; and a power is defined by reference to the corresponding activity, which is the essential thing; therefore life seems to be essentially the act of perceiving or thinking. And life is among the things that are good and pleasant in themselves, (20) since it is determinate and the determinate is of the nature of the good; and that which is good by nature is also good for the virtuous man (which is the reason why life seems pleasant to all men); but we must not apply this to a wicked and corrupt life nor to a life spent in pain; for such a life is indeterminate, as are its attributes. (25) The nature of pain will become plainer in what follows.34 But if life itself is good and pleasant (which it seems to be, from the very fact that all men desire it, and particularly those who are good and supremely happy; for to such men life is most desirable, and their existence is the most supremely happy); and if he who sees perceives that he sees, and he who hears, that he hears, and he who walks, (30) that he walks, and in the case of all other activities similarly there is something which perceives that we are active, so that if we perceive, we perceive that we perceive, and if we think, that we think; and if to perceive that we perceive or think is to perceive that we exist (for existence was defined as perceiving or thinking); and if perceiving that one lives is in itself one of the things that are pleasant (for life is by nature good, and to perceive what is good present in oneself is pleasant); and if life is desirable, and particularly so for good men, because to them existence is good and pleasant (for they are pleased at the consciousness of the presence in them of what is in itself good); and if as the virtuous man is to himself, (5) he is to his friend also (for his friend is another self):—if all this be true, as his own being is desirable for each man, so, or almost so, is that of his friend. [1170b] Now his being was seen to be desirable because he perceived his own goodness, (10) and such perception is pleasant in itself. He needs, therefore, to be conscious of the existence of his friend as well, and this will be realized in their living together and sharing in discussion and thought; for this is what living together would seem to mean in the case of man, and not, as in the case of cattle, feeding in the same place.
If, then, being is in itself desirable for the supremely happy man (since it is by its nature good and pleasant), (15) and that of his friend is very much the same, a friend will be one of the things that are desirable. Now that which is desirable for him he must have, or he will be deficient in this respect. The man who is to be happy will therefore need virtuous friends.
10 Should we, (20) then, make as many friends as possible, or—as in the case of hospitality it is thought to be suitable advice, that one should be ‘neither a man of many guests nor a man with none’—will that apply to friendship as well; should a man neither be friendless nor have an excessive number of friends?
To friends made with a view to utility this saying would seem thoroughly applicable; for to do services to many people in return is a laborious task and life is not long enough for its performance. (25) Therefore friends in excess of those who are sufficient for our own life are superfluous, and hindrances to the noble life; so that we have no need of them. Of friends made with a view to pleasure, also, few are enough, as a little seasoning in food is enough.
But as regards good friends, should we have as many as possible, or is there a limit to the number of one’s friends, as there is to the size of a city? You cannot make a city of ten men, (30) and if there are a hundred thousand it is a city no longer. But the proper number is presumably not a single number, but anything that falls between certain fixed points. So for friends too there is a fixed number—perhaps the largest number with whom one can live together (for that, we found,35 is thought to be very characteristic of friendship); and that one cannot live with many people and divide oneself up among them is plain. [1171a] Further, they too must be friends of one another, if they are all to spend their days together; and it is a hard business for this condition to be fulfilled with a large number. It is found difficult, (5) too, to rejoice and to grieve in an intimate way with many people, for it may likely happen that one has at once to be happy with one friend and to mourn with another. Presumably, then, it is well not to seek to have as many friends as possible, but as many as are enough for the purpose of living together; for it would seem actually impossible to be a great friend to many people. (10) This is why one cannot love several people; love is ideally a sort of excess of friendship, and that can only be felt towards one person; therefore great friendship too can only be felt towards a few people. This seems to be confirmed in practice; for we do not find many people who are friends in the comradely way of friendship, and the famous friendships of this sort are always between two people. (15) Those who have many friends and mix intimately with them all are thought to be no one’s friend, except in the way proper to fellow-citizens, and such people are also called obsequious. In the way proper to fellow-citizens, indeed, it is possible to be the friend of many and yet not be obsequious but a genuinely good man; but one cannot have with many people the friendship based on virtue and on the character of our friends themselves, (20) and we must be content if we find even a few such.
11 Do we need friends more in good fortune or in bad? They are sought after in both; for while men in adversity need help, in prosperity they need people to live with and to make the objects of their beneficence; for they wish to do well by others. Friendship, then, is more necessary in bad fortune, and so it is useful friends that one wants in this case; but it is more noble in good fortune, (25) and so we also seek for good men as our friends, since it is more desirable to confer benefits on these and to live with these. For the very presence of friends is pleasant both in good fortune and also in bad, (30) since grief is lightened when friends sorrow with us. Hence one might ask whether they share as it were our burden, or—without that happening—their presence by its pleasantness, and the thought of their grieving with us, make our pain less. Whether it is for these reasons or for some other that our grief is lightened, is a question that may be dismissed; at all events what we have described appears to take place.
But their presence seems to contain a mixture of various factors. (35) The very seeing of one’s friends is pleasant, especially if one is in adversity, and becomes a safeguard against grief (for a friend tends to comfort us both by the sight of him and by his words, if he is tactful, since he knows our character and the things that please or pain us); but to see him pained at our misfortunes is painful; for every one shuns being a cause of pain to his friends. [1171b] (5) For this reason people of a manly nature guard against making their friends grieve with them, and, unless he be exceptionally insensible to pain, such a man cannot stand the pain that ensues for his friends, and in general does not admit fellow-mourners because he is not himself given to mourning; but women and womanly men enjoy sympathisers in their grief, (10) and love them as friends and companions in sorrow. But in all things one obviously ought to imitate the better type of person.
On the other hand, the presence of friends in our prosperity implies both a pleasant passing of our time and the pleasant thought of their pleasure at our own good fortune. For this
cause it would seem that we ought to summon our friends readily to share our good fortunes (for the beneficent character is a noble one), (15) but summon them to our bad fortunes with hesitation; for we ought to give them as little a share as possible in our evils—whence the saying ‘enough is my misfortune’. We should summon friends to us most of all when they are likely by suffering a few inconveniences to do us a great service.
Conversely, it is fitting to go unasked and readily to the aid of those in adversity (for it is characteristic of a friend to render services, (20) and especially to those who are in need and have not demanded them; such action is nobler and pleasanter for both persons); but when our friends are prosperous we should join readily in their activities (for they need friends for these too), but be tardy in coming forward to be the objects of their kindness; for it is not noble to be keen to receive benefits. Still, we must no doubt avoid getting the reputation of kill-joys by repulsing them; for that sometimes happens. (25)
The presence of friends, then, seems desirable in all circumstances.
12 Does it not follow, then, that, as for lovers the sight of the beloved is the thing they love most, and they prefer this sense to the others because on it love depends most for its being and for its origin, (30) so for friends the most desirable thing is living together? For friendship is a partnership, and as a man is to himself, so is he to his friend; now in his own case the consciousness of his being is desirable, and so therefore is the consciousness of his friend’s being, (35) and the activity of this consciousness is produced when they live together, so that it is natural that they aim at this. [1172a] And whatever existence means for each class of men, whatever it is for whose sake they value life, in that they wish to occupy themselves with their friends; and so some drink together, others dice together, others join in athletic exercises and hunting, or in the study of philosophy, (5) each class spending their days together in whatever they love most in life; for since they wish to live with their friends, they do and share in those things which give them the sense of living together. Thus the friendship of bad men turns out an evil thing (for because of their instability they unite in bad pursuits, (10) and besides they become evil by becoming like each other), while the friendship of good men is good, being augmented by their companionship; and they are thought to become better too by their activities and by improving each other; for from each other they take the mould of the characteristics they approve—whence the saying ‘noble deeds from noble men’.—So much, then, for friendship; our next task must be to discuss pleasure. (15)
* * *
1 This has not been said precisely of friendship between dissimilars, but Cf. 1132b 31–33, 1158b 27, 1159a 35-b 3, 1162a 34-b 4, 1163b 11.
2 1156b 9–12.
3 i. e. the pleasure of expectation.
4 Cf. Pl. Prot. 328 B, C.
5 1162b 6–13.
6 1164b 31–1165a 2.
7 1094b 11–27, 1098a 26–29, 1103b 34–1104a 5.
8 Cf. 1134b 18–24.
9 1162b 23–25.
10 1156b 19–21, 1159b 1.
11 1157b 22–24.
12 ib. 17–24, 1158b 33–35.
13 1113a 22–33, Cf. 1099a 13.
14 (4) above.
15 (1) above.
16 (2) above.
17 sc. but as no one gains by God’s now having the good, he would not gain if a new person which was no longer himself were to possess it. Cf. 1159a 5–11.
18 (3) above.
19 (5) above.
20 Cf. 1168a 28–1169b 2.
21 (4) above.
22 (2) above.
23 (3) above.
24 (1) above.
25 (5) above.
26 1155b 32–1156a 5.
27 Eteocles and Polynices (Eur. Phoen. 588 ff.).
28 i. e. benefactors.
29 Ch. 4.
30 1098a 16b, 31–1099a 7.
31 1099a 14, 21.
32 i. e. the attribute of goodness and that of being their own.
33 1099a 7–11, 1113a 25–33.
34 x. 1–5.
35 1157b 19, 1158a 3, 10.
BOOK X
1 After these matters we ought perhaps next to discuss pleasure. For it is thought to be most intimately connected with our human nature, which is the reason why in educating the young we steer them by the rudders of pleasure and pain; it is thought, (20) too, that to enjoy the things we ought and to hate the things we ought has the greatest bearing on virtue of character. For these things extend right through life, with a weight and power of their own in respect both to virtue and to the happy life, (25) since men choose what is pleasant and avoid what is painful; and such things, it will be thought, we should least of all omit to discuss, especially since they admit of much dispute. For some1 say pleasure is the good, while others,2 on the contrary, say it is thoroughly bad—some no doubt being persuaded that the facts are so, and others thinking it has a better effect on our life to exhibit pleasure as a bad thing even if it is not; for most people (they think) incline towards it and are the slaves of their pleasures, (30) for which reason they ought to lead them in the opposite direction, since thus they will reach the middle state. But surely this is not correct. For arguments about matters concerned with feelings and actions are less reliable than facts: and so when they clash with the facts of perception they are despised, (35) and discredit the truth as well; if a man who runs down pleasure is once seen to be aiming at it, his inclining towards it is thought to imply that it is all worthy of being aimed at; for most people are not good at drawing distinctions. [1172b] True arguments seem, then, most useful, not only with a view to knowledge, (5) but with a view to life also; for since they harmonize with the facts they are believed, and so they stimulate those who understand them to live according to them.—Enough of such questions; let us proceed to review the opinions that have been expressed about pleasure.
2 Eudoxus thought pleasure was the good because he saw all things, (10) both rational and irrational, aiming at it, and because in all things that which is the object of choice is what is excellent, and that which is most the object of choice the greatest good; thus the fact that all things moved towards the same object indicated that this was for all things the chief good (for each thing, he argued, finds its own good, as it finds its own nourishment); and that which is good for all things and at which all aim was the good. (15) His arguments were credited more because of the excellence of his character than for their own sake; he was thought to be remarkably self-controlled, and therefore it was thought that he was not saying what he did say as a friend of pleasure, but that the facts really were so. He believed that the same conclusion followed no less plainly from a study of the contrary of pleasure; pain was in itself an object of aversion to all things, and therefore its contrary must be similarly an object of choice. (20) And again that is most an object of choice which we choose not because or for the sake of something else, and pleasure is admittedly of this nature; for no one asks to what end he is pleased, thus implying that pleasure is in itself an object of choice. Further, he argued that pleasure when added to any good, e. g. to just or temperate action, makes it more worthy of choice, and that it is only by itself that the good can be increased. (25)
This argument seems to show it to be one of the goods, and no more a good than any other; for every good is more worthy of choice along with another good than taken alone. And so it is by an argument of this kind that Plato3 proves the good not to be pleasure; he argues that the pleasant life is more desirable with wisdom than without, (30) and that if the mixture is better, pleasure is not the good; for the good cannot become more desirable by the addition of anything to it. Now it is clear that nothing else, any more than pleasure, can be the good if it is made more desirable by the addition of any of the things that are good in themselves. What, then, is there that satisfies this criterion, which at the same time we can participate in? It is something of this sort that we are looking for.
Those who object tha
t that at which all things aim is not necessarily good are, (35) we may surmise, talking nonsense. For we say that that which every one thinks really is so; and the man who attacks this belief will hardly have anything more credible to maintain instead. [1173a] If it is senseless creatures that desire the things in question, there might be something in what they say; but if intelligent creatures do so as well, what sense can there be in this view? But perhaps even in inferior creatures there is some natural good stronger than themselves which aims at their proper good.
Nor does the argument about the contrary of pleasure seem to be correct. (5) They say that if pain is an evil it does not follow that pleasure is a good; for evil is opposed to evil and at the same time both are opposed to the neutral state—which is correct enough but does not apply to the things in question. For if both pleasure and pain belonged to the class of evils they ought both to be objects of aversion, (10) while if they belonged to the class of neutrals neither should be an object of aversion or they should both be equally so; but in fact people evidently avoid the one as evil and choose the other as good; that then must be the nature of the opposition between them.
The Basic Works of Aristotle (Modern Library Classics) Page 152