第74章

But if one friend remained the same while the other became better and far outstripped him in virtue, should the latter treat the former as a friend? Surely he cannot. When the interval is great this becomes most plain, e.g. in the case of childish friendships;if one friend remained a child in intellect while the other became a fully developed man, how could they be friends when they neither approved of the same things nor delighted in and were pained by the same things? For not even with regard to each other will their tastes agree, and without this (as we saw) they cannot be friends; for they cannot live together. But we have discussed these matters.

Should he, then, behave no otherwise towards him than he would if he had never been his friend? Surely he should keep a remembrance of their former intimacy, and as we think we ought to oblige friends rather than strangers, so to those who have been our friends we ought to make some allowance for our former friendship, when the breach has not been due to excess of wickedness.

Friendly relations with one's neighbours, and the marks by which friendships are defined, seem to have proceeded from a man's relations to himself. For (1) we define a friend as one who wishes and does what is good, or seems so, for the sake of his friend, or (2) as one who wishes his friend to exist and live, for his sake; which mothers do to their children, and friends do who have come into conflict. And (3)others define him as one who lives with and (4) has the same tastes as another, or (5) one who grieves and rejoices with his friend; and this too is found in mothers most of all. It is by some one of these characterstics that friendship too is defined.

Now each of these is true of the good man's relation to himself (and of all other men in so far as they think themselves good; virtue and the good man seem, as has been said, to be the measure of every class of things). For his opinions are harmonious, and he desires the same things with all his soul; and therefore he wishes for himself what is good and what seems so, and does it (for it is characteristic of the good man to work out the good), and does so for his own sake (for he does it for the sake of the intellectual element in him, which is thought to be the man himself); and he wishes himself to live and be preserved, and especially the element by virtue of which he thinks. For existence is good to the virtuous man, and each man wishes himself what is good, while no one chooses to possess the whole world if he has first to become some one else (for that matter, even now God possesses the good); he wishes for this only on condition of being whatever he is; and the element that thinks would seem to be the individual man, or to be so more than any other element in him. And such a man wishes to live with himself; for he does so with pleasure, since the memories of his past acts are delightful and his hopes for the future are good, and therefore pleasant. His mind is well stored too with subjects of contemplation. And he grieves and rejoices, more than any other, with himself; for the same thing is always painful, and the same thing always pleasant, and not one thing at one time and another at another;he has, so to speak, nothing to repent of.

Therefore, since each of these characteristics belongs to the good man in relation to himself, and he is related to his friend as to himself (for his friend is another self), friendship too is thought to be one of these attributes, and those who have these attributes to be friends. Whether there is or is not friendship between a man and himself is a question we may dismiss for the present; there would seem to be friendship in so far as he is two or more, to judge from the afore-mentioned attributes of friendship, and from the fact that the extreme of friendship is likened to one's love for oneself.

But the attributes named seem to belong even to the majority of men, poor creatures though they may be. Are we to say then that in so far as they are satisfied with themselves and think they are good, they share in these attributes? Certainly no one who is thoroughly bad and impious has these attributes, or even seems to do so. They hardly belong even to inferior people; for they are at variance with themselves, and have appetites for some things and rational desires for others. This is true, for instance, of incontinent people; for they choose, instead of the things they themselves think good, things that are pleasant but hurtful; while others again, through cowardice and laziness, shrink from doing what they think best for themselves. And those who have done many terrible deeds and are hated for their wickedness even shrink from life and destroy themselves. And wicked men seek for people with whom to spend their days, and shun themselves; for they remember many a grevious deed, and anticipate others like them, when they are by themselves, but when they are with others they forget. And having nothing lovable in them they have no feeling of love to themselves. Therefore also such men do not rejoice or grieve with themselves; for their soul is rent by faction, and one element in it by reason of its wickedness grieves when it abstains from certain acts, while the other part is pleased, and one draws them this way and the other that, as if they were pulling them in pieces. If a man cannot at the same time be pained and pleased, at all events after a short time he is pained because he was pleased, and he could have wished that these things had not been pleasant to him; for bad men are laden with repentance.

Therefore the bad man does not seem to be amicably disposed even to himself, because there is nothing in him to love; so that if to be thus is the height of wretchedness, we should strain every nerve to avoid wickedness and should endeavour to be good; for so and only so can one be either friendly to oneself or a friend to another.